L  I  B  R -A.  El  "^ 

PEiNCEToy.  y.  J-  1 

r,.w^  c*«x^Koii  r.ollins  Donation.  [ 

BV  4500  .M45  1846 
Meikle,  James,  1730-1799. 
Solitude  sweetened;  or. 
Miscellaneous  meditations 


SOLITUDE  SWEETENED; 


OB, 


MISCELLANEOUS  MEDITATIONS 


ON  VARIOUS 


RELIGIOUS  SUBJECTS, 


WRITTEN    IN    DISTANT    PARTS   OF    THE    WORLD. 


BY   JAMES   MEIKLE, 

Late  Surgeon  at  Carnwath, 


PsAL.  cxxxix,  9,  10,  If  I  take  the  wings  of  the  morning,  or  dwell  in  the 
uttermost  parts  of  the  sea;  even  there  shall  thy  hand  lead  me,  and  thy 
right  hand  shall  uphold  me. 

PsAL.  CIV.  34,  Of  him  my  meditation  shall  be  sweet. 


HARTFORD: 

S,     ANDRUS     AND     SON, 
1846. 


RECOMMENDATIONS. 


The  volume  entitled  "Solitude  Sweetened;  or,  Mis- 
cellaneous Meditations,"  by  James  Meikle,  is  a  work 
which  cannot  fail  to  give  much  pleasure  to  the  pious  mind. 
The  author  discovers  a  very  happy  talent  in  deducing  from 
the  phenomena  of  nature,  and  from  the  ordinary  occurrences 
of  life,  much  religious  instruction,  which  he  conveys  in  an 
animated  and  pleasing  style.  We  should  be  glad  to  see  an 
American  edition  of  this  work,  and  are  persuaded,  that  if  its 
worth  were  known,  such  an  edition  would  meet  with  general 

SAMUEL  MILLER, 
JOHN  B.  ROMEYN. 

New-Yorh,  December  18,  1809. 


Cincinnati,  April  5,  1832. 
Gentlemen — 

We  are  much  gratified  to  learn  that  you  design  republishing 
the  excellent  work  entitled  "Solitude  Sweetened,"  by  James 
Meikle.  We  consider  this  a  book  of  uncommon  interest  and 
excellence.  The  warm  spirit  of  living  devotion  which 
breathes  through  it  cannot  fail  to  please  and  profit  the  chris- 
tian who  will  give  it  an  attentive  perusal. 

James  Gallaher,  Pastor  3cZ  Ch.  Cincinnati. 

Asa  Mahan,  Pastor  6tk  Ch.  do. 

Tho3ias  Bkainerd,  Pastor  4th  Ch.  do. 

John  Tho3ison, 

Wm.  G.  Gallaher, 

A.  T.  Rankin, 

Elijah  Slack, 

F.  Y.  Vail. 
Messrs.  Roff  S^  Young. 


"Meikle's  Solitude  Sweetened,"  would  now  need  no 
recommendation  in  the  atlantic  states.  It  has  been  long 
known  and  highly  approved  by  the  pious  there ;  and  I  doubt 
not  the  western  reader  will  coincide  in  this  favourable 
judgment. 
3 


The  sentiments  of  the  work  are  evangelical  throughout; 
and  these  are  presented  in  a  way  so  experimental  and  prac- 
tical as  must  commend  the  character  of  the  author  to  all  true 
christians  of  every  name.  His  improvements  of  the  ordinary 
circumstances  of  life,  and  of  those  situations  in  which  the  be- 
liever must  not  unfrequently  find  himself  placed,  are  gene- 
rally very  happy,  and  always  edifying.  The  style  of  the 
work  is  clear,  simple,  and,  for  the  most  part  correct. 
B.  P.  AYDELOTT, 

Pastor  Christ  Church,  Cincinnati 
3Iessr$.  RoffS^  Young, 


Cincinnati,  March  30,  1832 
Messrs.  Roff  &-  Young  : — 

I  am  gratified  to  learn  that  you  are  about  to  republish  the 
^^ Solitude  Sweetened''''  of  Mr.  James  Meikle.  Of  his  valua- 
ble writings,  this  is  decidedly  the  best.  His  Meditations  are 
short,  frequently  original,  and  always  evangelical.  A  holy 
unction  pervades  his  thoughts;  and  the  christian,  while  read- 
ing, finds  his  faith  encouraged,  and  his  affections  elevated. 
1  have  derived  more  spiritual  benefit  from  this  author,  than 
from  any  other  not  inspired,  and  therefore,  with  confidence, 
recommend  it  to  the  friends  of  Zion. 

Wishing  you  a  liberal  patronage, 

I  remain,  yours,  respectfully, 

S.  W.  LYND 


PREFACE. 


The  Meditations  now  offered  to  the  Public  appear  in 
consequence  of  the  very  favourable  manner  in  which 
the  Author's  "Selct  Reaiains"  were  received.  They 
are  written  in  the  same  style,  and  breathe  the  same 
spirit  of  ardent  piety  with  the  Remains;  but  they  em- 
brace a  greater  variety  of  subjects,  are  in  general  com- 
posed with  greater  care,  and  will,  the  Editor  is  persua- 
ded, be  found  entitled  to  an  equal,  if  not  a  superior 
degree  of  acceptance. 

The  greater  part  of  them  were  written  in  the  years 
1757 — 1760,  in  the  most  unfavourable  circumstances 
which  can  easily  be  conceived  for  study  of  any  kind, 
and  especially  for  religious  meditation;  not,  like  the 
"Monthly  Memorial,"  and  the  " Secret  Survey,"  amidst 
the  quiet  and  comforts  of  home,  in  the  retirement  of  the 
country,  and  during  the  intervals  of  leisure  from  the 
regular  duties  of  his  profession;  but  at  sea,  amidst  the 
noise,  and  bustle,  and  confusion  of  a  man  of  war.  A 
book  written  during  hostilities,  on  board  a  ship  of  war, 
may  be  considered  as  a  literary  curiosity;  but  this  is 
perhaps  the  first  book  of  devotion  ever  composed  in 
such  circumstances.  It  may  justly  excite  surprise,  how 
the  good  man  could  find  opportunity,  or  command 
composure  of  mind,  in  the  cock-pit  of  the  Portland,  for 
writing  not  only  the  greater  part  of  the  present  volume, 
but  another  series  of  Meditations,  entitled.  The  Travel- 
ler; and  it  must  be  particularly  pleasing  to  pious  minds, 

a2 


vi  PREFACE. 

to  observe  his  steadfastness  in  the  faith  unshaken,  and 
the  ardour  of  his  devotion  undiminished,  during  a  period 
of  several  years  spent  in  a  state  of  exclusion  from  the 
ordinances  of  religion,  and  in  the  society  of  persons  ig- 
norant of  God.  How  "his  righteous  soul  was  vexed 
from  day  to  day,  in  seeing  and  hearing,  with  their  un- 
lawful deeds,"  and  to  what  ridicule  he  was  exposed 
from  his  ungodly  companions,  on  account  of  his  religion, 
are  apparent  from  many  expressions  in  his  meditations ; 
yet  he  persevered  in  his  course,  frequently  seized,  when 
other  opportunities  failed,  the  midnight-hour  for  prayer 
and  meditation,  and  "  out  of  the  belly  of  hell  cried  unto 
his  God." 

Two  manuscripts  have  been  found  of  the  meditations 
composed  at  sea,  both  written  by  the  Authors  own 
hand.  The  first,  which  is  the  original  draught,  and 
which,  owing  to  the  rolling  of  the  ship,  and  other  incon- 
veniences of  his  situation,  is  not  very  legible,  is  entitled 
by  him,  "A  Mirror  to  the  Sons  of  Affliction,  by  one  who 
'inds  by  experience,  that  it  is  better  to  go  to  the  house 
3f  mourning  than  the  house  of  mirth." — The  second, 
which  has  been  chiefly  followed  in  this  edition,  is  a 
transcript  of  the  former,  but  in  a  fairer  hand,  and  with 
such  corrections  as  occurred  to  the  Author  in  his  pro- 
gress. This  he  appears  to  have  begun  in  the  year 
1769,  some  time  after  his  settlement  in  Carnwath; 
and  having  altered  the  title  to  that  which  the  volume 
now  bears,  continued  to  add,  during  the  remainder  of 
his  life,  such  meditations  as  appeared  to  him  to  corres- 
pond with  the  general  title. 

In  a  note  perfixed  to  the  manuscript,  the  Author  says, 

"  Fond  of  being  at  sea,  he  engaged  to  go in  a  ship 

that  had  a  long  voyage  in  view;  but  the  scheme  misgave, 
which  gave  him  pain,  and  made  him  write  Med.  XL 
The  disappointment  turned  out  a  piece  of  kindness.    O 


PREFACE-  yn 


how  blind  is  man!  O  how  kind  is  Heaven!  In  the 
Royal  Navy,  in  time  of  war  he  wrote  several  of  them* 
A  groundless  slander,  hurtful  to  him,  though  not  of  an 
immoral  nature,  was  the  occasion  of  his  writing  Med. 
XVIII.  As  what  has  happened  to  him  may  befal  oth- 
ers, he  hopes  these  few  meditations,  written  for  his  own 
use,  may  be  useful  and  acceptable  to  serious  souls." 

The  Editor,  entertaining  the  same  hopes,  recom- 
mends them  to  the  blessing  of  God,  and  to  the  accep- 
tance of  saints.  He  hopes  that  the  reception  of  the 
present  volume  will  give  encouragement  to  the  speedy 
publication  of  the  other  series  of  meditations,  styled, 
The  Traveller;  to  which,  if  God  will,  shall  be  pre- 
fixed, a  Memoir  of  the  Author's  life,  collected  chiefly 
from  the  numerous  manuscripts  which  he  has  left  be- 
hind him. 

JAMES  PEDDIE. 

Edinburgh,     ) 
JVov.  25,  I8O3.5 


CONTENTS. 


Medit.  Page. 

I.  On  meditation,             -             -            -             -  -       13 

II.  Christ  the  Rock  in  a  weary  land,     -             -             -  14 

III.  If  God  give  Christ,  what  can  he  withhold,          -  -       15 

IV.  Submission,             -----  17 
V.  Comfortable  conclusions,           -             -            -  -       18 

VI.  Resignation,            -----  20 

VII,  Feeble  nature,               -             -             -             -  -       21 

VIII.  Worldly  losses  and  misfortunes  universal,                 -  23 

IX.  Providence,      -             -            -            -            -  -      24 

X.  True  greatness,       -----  25 

XL  Disappointments,          -             -             -             -  -       26 

XII.  Experience,             -----  28 

XIII.  Contentment,                 -             -             -          '   -  -       29 

XIV.  Death,       -             -             -             -            -            -  30 

XV.  Communion  with  God,  what  it  is,          -             -  -       33 

XVI.  The  disposal  of  Providence  always  best,      -            -  35 

XVII.  Love  in  its  fourfold  extension,                -             -  -       36 

XVIII.  Slander, 37 

XIX.  Fear  and  other  passions,            -             -             -  -       39 

XX.    C'niversal  improvement,      -             -             -             -  41 

XXL  The  soul's  enlargement  on  high,            -             -  -       41 

XXII.  Affliction  the  lot  of  saints  below,                   -             -  43 

XXIII.  Private  experience,      -             -             -             -  -       46 

XXIV.  All  plenitude  in  Christ,  to  answer  all  the  wants  of  his 

people,        -----  47 

XXV.  Prayer  and  praise,       -             -             -             -  -      49 

XXVL  On  a  blind  beggar,               _             -             -             -  51 

XXVI I.  Love  in  saints,             -             -             -             -  -       52 

XXVIIL  Love  in  God, 56 

XXIX.  Dissolution,    ------      59 

XXX.  The  death  of  the  wicked,          -            -            -  -       60 

XXXI.  The  Traveller, 62 

XXXIL  Grace  in  the  blush,  sin  not  ashamed,    -            -  -      64 

XXXIII.  Going  to  a  fair,      -            -            -            -            -  67 

XXXIV.  After  sickness, 68 

XXXV.  Frames  of  soul  variable,                   -            .            -  70 

XX.XVI.  The  unconcerned  spectators     -             -             -  -       72 

XXXVII.  Death  a  blessing  to  good  men,          -             -             -  73 

XXXVIII.  Mercy  going  before  God,  makes  meeting  him  a  mercy,  74 

XXXIX*.  The  necessity  of  afflictions,       -             -             -  -       75 

XL.  Saints  unknown,  stars  unseen,         -             -             -  77 

XLL  The  excellent  happiness  of  the  blessed,              -  -       78 

XLII.  Only  a  rumour  heard  of  the  triumphant  state,           -  80 


X  CONTENTS. 

Medit.  Pagf. 

XLIII.  Philosophy,     -            -            -            .  81 

XLIV.  A  wicked  thing  to  depart  from  God  in  the  least,  84 

XLV.  Who  the  great  man  is,              -             -             _  _       86 

XLVI.  We  should  sleep  no  longer  than  to  refresh  the  body,  88 

XLVI I,  Our  only  joy  in  the  world  to  come,         -             -  •      89 

XLVllI.  On  the  'scriptures,                -             -             -             -  91 

XLIX.  True  joy, 93 

L.  One  fruit  of  affliction,          -   .         -            -            -  94 

LI.  From  the  depth  of  afflictions  we  see  stupendous  things,  96 

LII.  Prayer, 97 

LIII.  Little  known  of  the  bliss  above,       -            -            -  98 

LIV.  The  divine  lover,         -            -            -            -  -    100 

LV.  Eternity,    ------  101 

LVI.  On  loving  God,             -             -             -             -  -     103 

LVn.  Wrath, 104 

LVIII.  Sensible  communion  with  God  sometimes  enjoyed,  105 

LIX.  Brevity  of  life,              -            .            -            -  -     107 

LX.  On  the  last  day  of  the  year,              -             -             -  108 

LXI.  Saints  have  the  greatest  reason  to  rejoice,          -  -     110 

LXII.  Indwelling  sin,       -----  H"^ 

LXIII.  Events  of  providence,                -             -             -  -     II4 

LXIV.  More  of  God  seen  in  Christ  than  m  all  creation,       -  116 

LXV.  God  in  Christ  the  study  above,               _             -  -     II7 

LXVI.  The  world  asleep,               -            -            -            -  119 

LXVII.  Still  ignorant  of  God  below,      -             -             -  -     120 

LXVIII.  Nothing  can  purchase  Christ  from  the  soul,               -  121 

LXIX.   Torment, 122 

LXX.  The  soul's  growth,               -            -            .            -  123 

LXXL  This  life  a  vale  of  tears,            -            -            -  -     126 

LXXII.  The  madness  of  the  world  in  their  choice,    -             -  127 

LXXIII.  The  approaching  happiness  of  the  saints,           -  -     129 

LXXIV.  What  we  should  expect  and  wait  for,          -            -  130 

LXXV.  The  spiritual  miser,     -             -             -             -  -     131 

LXXVI.  Contradictions,       -----  132 

LXXVII.  The  confusion  of  the  wicked  at  the  general  judgment,  133 

LXXVIII.  Mercies  abused,             -            -            -            -  -     135 

LXXIX.  The  forgiveness  of  injuries,              -            -            -  136 

LXXX.  The  excellency  of  religion,       -             -             -  -     139 

LXXXI.  Christ,  and  none  but  he,  satisfieth  desires,                 -  140 

LXXXII.   The  aggrandizing  visit,              -             -             -  -     142 

LXXXIII.  Causes  of  humUity,             -            -            -            .  144 

LXXXIV.  Harmony  in  God's  procedure  with  the  church,  both  of 

the  Old  and  New  Testament,    -            -  -     146 

LXXXV.  A  pleasant  consideration,  -            -            «            -  148 

LXXXVI.  Crucifixion, 149 

LXXXVII.  All  God's  ways  equal,        -            ...  150 

LXXXVIII.  Self-flatterers,               -            -            -            -  -     152 

LXXXIX.  The  heavenly  vision  assimilating,     -            .            -  153 

XC,  Still  descriptions  fall  short  of  glory,       -            -  -     155 

XCI.  Saints  honourable,              ....  156 


CONTENTS.  XI 

Medit.                                                                                        Page. 
XCII.  Mercies,  though  apparently  delayed,  come  at  the  ap- 
pointed time,     -----  153 

XCIII.  The  world  deep  rooted  in  the  affections,      -             -  159 

XCIV.  True  riches,     -             -             -             -            .            -  160 

XCV.  The  casting  of  the  scales  or  balances,          -          '  -  162 

XCVI.  Atifliction  the  common  lot  of  the  saints,              -             -  163 

XCVII.  The  glorious  fruits  of  sanctified  affliction,    -            -  165 

XCVIII.  God  his  people's  inheritance,   -             -            -            -  168 

XCIX.  Distance  diminishes  views,              -             .            -  igg 

C.  Jubilee,           -             -             -             -             -            -  171 

CI.  God's  knowledge,  -----  173 

CII.  The  Sabbath,                -             -             -             -             -  175 

cm.  Elijah  and  Elisha, — a  dialogue,      -             -             -  177 

CIV.  The  company  of  the  wicked  coiTupts,  -            -            -  179 

CV.  To  escape  wrath  should  silence  under  all  afflictions,  180 

CVI.  Adoption,       -            -            -            -            -            -  182 

CVII.  Connexions,            -----  184 

CVIII.  Degrees  of  nearness  to  God,     -             -             -             -  187 

CIX.  Unbelief,                -----  188 

ex.  Our  short  life  should  not  give  much  concern,      -            -  191 

CXI.  Faith, 192 

CXII.  The  three-fold  state,     -             -             -            -            -  195 

CXI  1 1.  Corruption,             -----  197 

CXIV.  Grace, 198 

CXV.  Love  and  Immortality,       -             -             -             -  199 

CXVI.  Extremities, 200 

CXV  1 1.  The  astonishing  portions,    -             -            -            .  203 

CXVIII.  Noah's  ark, 204 

CXIX.  Acciuaintance,        -----  206 

CXX.  An  argument,               -             -            -             -            -  208 

CXXI.  On  being  ill-used^  -----  209 

CXXII.  The  Bible  a  store-house  of  instruction,               -            -  211 

CXXIII.  Assurance, 213 

CXXIV.  Our  meditations  cramped,  unless  stretched  beyond  death,  215 

CXXV.  How  to  be  rich  in  heaven,         -             -             -            -  215 

CXXVI.  Revenge  rejected,                -             -             -             -  220 

CXXVII.  Whitsunday,  -             -             -             -             -             -  224 

CXXVIII.  Against  murmuring  at  misfortunes,               -             -  227 
CXXIX.  A  caveat  against  excess  of  joy  in  prospect  of  any  crea- 
ted good,           -            -            -            -            -  228 

CXXX.  The  joy  of  salvation,           -             -            -             -  230 

CXXXI.  On  visits, 232 

CXXXII.  The  anguish  of  damation,                -             -            -  233 

CXXXIII.  Sovereignty, 234 

CXXXIV.  The  victory  of  faith,           -             -             -             -  236 

CXXXV.  The  necessity  of  afflictions  while  we  live,           -            -  237 

CXXXVI.  Gibeon  making  peace  with.  Israel,    -            -            -  238 

CXXXVII.  On  the  author's  first  using  glasses,         -             -             •  240 

CXXXVIII.   On  casting  our  cave  on  God,             -             -             -  242 

CXXXIX.  The  affection  of  a  parent,        -            -            -            -  244 


xii  CONTENTS. 

Medit,  P^(^, 

CXL.  On  being  created  a  peer,     -           -           -  -          246 

CXLI.  The  singular  advantages  of  poverty,      -            -  .     253 

CXLII.  A  journey  along  the  sea-shore,        -             •  .          26Q 

CXLHI.  British  state  lottery,     ---...     264 

CXLI  V.  On  the  works  of  creation,    -            -            -  .          267 

CXLV.  A  prospect  of  death,    -            -            -            -  .    277 

CXLVI.  A  state  after  death,            -            -            -  ,          278 

CXLVII.  A  glance  at  the  glories  on  the  other  side  creation,  280 


SOLITUDE  SWEETENED. 


MEDITATION  I. 

ON   MEDITATION. 

The  heavenly  meditant  has  the  happiest  h'fe  in  the 
world,  and  the  most  enriching  commerce  with  the  celestial 
Indies,  from  whence  he  returns  loaded  with  an  unseen 
store  of  immortal  joy,  and  spiritual  consolation.  As  he 
continues  to  meditate  on  the  great  things  of  God,  such 
amazing  plenitudes  are  displayed  before  his  eye,  that  he 
finds  in  the  divine  fulness  sufficient  subjects  for  meditation 
through  eternity  itself.  Meditation,  like  the  spies  sent 
from  Israel  in  the  wilderness,  returns  with  a  good  account 
of  the  good  land,  presents  some  of  the  fruits  of  paradise, 
and  produces  refreshing  grapes  pulled  from  the  true  Vine. 
Here  the  weary  soul  retires  to  rest  in  the  bosom  of  the 
promise,  in  the  love  of  God,  in  spite  of  all  surrounding  trou- 
bles; and  drinks  at  the  river  before  the  throne,  which  makes 
her  forget  her  miseries,  as  waters  that  flow  away.  O  the 
high  estate  of  the  sons  of  God  in  meditation !  They  walk  in 
the  fields  of  glory,  associate  with  the  angels  of  light,  and 
hold  communion  with  God  himself.  Thus  having  been  in 
the  mount  with  God,  their  soul  is  beautified;  thus,  their  face 
shines,  and  their  conversation  seems  as  if  in  heaven,  nobly 
opposing  the  base  practices  of  the  men  of  the  world. 

O  my  soul!  while  mortals  are  combating  for  crowns  be- 
low, meditate  thou  on  thy  crown  above ;  view  the  beauties 
of  the  better  country;  ruminate  on  the  happiness  of  the  inha- 
bitants there;  think  on  the  fulness  of  the  heavenly  glory; 
talk  of  the  love  of  God,  and  dwell  on  the  adorable  excellencies 
of  the  divine  Redeemer.  This  work  is  its  own  reward,  and 
assimilates  the  soul  to  "the  bright  and  morning  Star."  Be 
ashamed  henceforth  to  occupy  thyself  in  meditating  how  to 
raise  thy  fortune,  how  to  make  thyself  famous,  and  how  to 
plan  thy  lot  in  the  world ;  this  last  commit  to  God,  and  cast 
13  B 


14  SOLITUDE  SWEETENED;  OR, 

the  rest  away:  But  let  him,  whose  favour  is  better  than 
life,  be  the  object  of  thy  love,  and  the  subject  of  thy  medita- 
tions'. Thus  shalt  thou  begin  heaven,  anticipate  bliss,  and 
orepare  for  eternity  and  glory. 


MEDITATION  11. 

CHRIST    THE    ROCK    IN    THE    WEARY    LAND. 

Let  the  travellers  through  the  parched  deserts  of  Arabia, 
tell  how  comforting  the  shadow  of  a  cloud  is,  that  diminishes 
the  heat  in  a  dry  place.  Let  the  travelling  companies  of 
Dedanim  tell  what  it  is  to  hide  their  scorched  shoulders  from 
the  burning  sun  in  the  shadow  of  a  rock.  How  much  greater 
reason  have  I  to  boast  of  my  Rock  !  for  their  rock  is  not  as 
our  rock,  even  our  enemies  themselves  being  judges.  From 
his  pierced  side  the  fountain  of  life  flows,  that  pours  refresh- 
ment into  my  panting  soul.  Here  I  have  not  onh^  shadow 
from  the  heat,  but  shelter  from  the  storm,  when  the  blast  of 
the  terrible  one  is  as  a  storm  against  the  wall. 

What  is  firmer  than  a  rock?  Winds  may  rend  the  cedars 
of  Lebanon,  and  tear  them  up  by  their  roots:  but  here  the 
tempests  beat,  and  are  baffled;  the  billows  dash,  and  are 
broken;  time  hovers,  and  corrodes  not  the  flinty  mass.  Ne- 
vertheless, they  are  not  proof  against  every  invasion  from 
destruction  and  ruin.  For  see,  the  enraged  thunders  rend 
their  towering  tops,  and  angry  earthquakes  toss  them  from 
their  seats,  while  the  earth  beneath  opens  fearful,  and  hides 
the  ponderous  heaps.  But  my  Rock  shall  stand  fast  for  ever, 
when  the  foundations  of  the  earth  are  moved,  and  the  pillars 
of  heaven  tremble.  There  shall  I  be  safe,  when  the  hail 
shall  sweep  away  the  refuges  of  lies;  yea,  when  God  shall 
rain  on  sinners  snares,  fire,  and  brimstone,  in  the  furious 
storm  of  wrath,  I  shall  sing  in  safety,  being  an  inhabitant  of 
the  Rock  of  ages,  from  which  I  never  shall  remove.  No 
wonder,  then,  that  the  saint  of  God  shout  for  joy,  being  an 
inhabitant  on  high,  and  having  for  his  place  of  defence  the 
munition  of  rocks.  Sometimes,  indeed,  the  blind  world  is 
ready  to  allege,  that  their  rock  has  sold  them,  and  that  if  God 
were  their  God,  surely  he  would  awake  for  them;  and  in  this 
they  are  strengthened,  when  they  see  martyrs  guarded, 
through  bemoaning  crowds,  to  execution;  some  to  the  gibbet, 
and  others  to  the  sea-mark;  some  to  the  rack,  and  others  to 


MISCELLANEOUS  MEDITATIONS.  15 

the  fire;  but  then  their  divine  Comforter  invisibly  attends, 
and  he  whose  form  is  like  the  Son  of  God,  walks  with  them 
amidst  the  fire,  and  fans  away  the  flame.  This  is  the  Rock 
from  which  I  am  filled  with  honey,  the  Rock  that  pours  me 
out  rivers  of  oil. 

Do  rocks  defend  me  from  blasts,  from  whatever  quarter 
they  blow?  So  does  my  Rock. — Is  the  blast  from  hell? 
Well,  he  has  the  keys  of  hell  and  of  death. — Is  it  from  sin? 
He  is  my  righteousness. — Is  it  from  Satan?  He  has  con- 
quered the  principalities  and  powers. — Is  it  from  afflictions? 
He  is  m\  sympathizing  and  feeling  High  Priest. — Is  it  from 
losses?  He  is  my  exceeding  great  reward. — Is  it  from  cros- 
ses? He  makes  all  things  work  together  for  good  to  his 
people. — Is  it  from  anguish?  He  is  my  joy. — Is  it  from 
darkness?  He  is  my  Sun. — Is  it  from  doubts?  He  is  my 
Counsellor. — Is  it  from  deadness?  He  is  my  life. — Is  it  from 
enemies?  He  is  my  shield. — Is  it  from  temptation?  He 
is  my  deliverer. — Is  it  from  false  friends?  He  will  never 
leave  me,  nor  forsake  me. — Is  it  from  solitude  or  banish 
ment?  He  is  every  where  present. — Is  it  from  disease?  He 
is  my  healer. — Is  it  from  death?  He  is  the  resurrection  and 
the  life. — O  glorious  refuge!  O  sure  defence!  O  everlasting 
munition !  Here  do  I  defy  the  worst  that  earth  and  hell  can 
do.  Henceforth  w^ill  I  tabernacle,  by  faith,  in  the  Man  that 
is  made  of  God  an  hiding-place  from  the  storm,  a  covert  from 
the  tempest,  and  as  the  shadow  of  a  great  rock  in  a  weary 
land,  till  every  blast  blow  over,  not  a  threatening  cloud 
appear  in  my  sky,  but  my  heaven  be  beautified  with  ever- 
lasting day,  and  the  air  in  which  I  breathe  be  swept  of 
every  storra^ 


MEDITATION  HI. 

IP   GOD    GIVE    CHRIST,   WHAT   CAN   HE   WITHHOLD? 

1757. 

Are  believers  in  the  valley  of  tears?  Is  their  dwelling 
place  Bochim  and  Hadadrimmon?  Well,  mercy  outstretches 
all  their  misery,  promises  of  grace  dispel  the  mental  gloom, 
and  bear  away  the  ponderous  loads  of  grief,  and  the  soft 
handkerchief  of  love  wipes  off* the  furrowing  tear;  while  an 
inspired  penman  begins  the  glorious  sentence  with  an  un- 
answerable how:   "If  God  spared  not  his   own   Son,  but 


16  SOLITUDE  SWEETENED;  OR, 

delivered  him  up  to  the  death  for  us  all,  hoiu  shall  he  not  also 
with  him  give  us  all  things?"  Comfort,  then,  ye  sons  of  sor- 
row; comfort,  my  soul;  there  is  more  in  this  verse  than  can 
be  comprehended;  and  there  is  more  love  in  the  heart  of  God, 
than  any  language,  or  idiom  of  speech,  can  convey  to  finite 
creatures. 

If,  for  my  sake,  he  has  given  his  Son,  what  will  he  with- 
hold in  all  the  creation  ?  Is  the  breath  of  his  mouth  better  to 
him  than  his  eternal,  co-essential  Son?  Is  the  work  of  his 
hands  dearer  to  him  than  his  well-beloved  bosom  Son  ?  And 
has  he  given  him  to  the  death  for  thee,  and  yet  will  deny  thee 
the  use  of  these?  No.  He  that  feeds  the  soul  with  heavenly 
manna,  will  support  the  body  with  daily  bread.  He  that 
gives  to  drink  out  of  the  wells  of  salvation,  will  not  fail  to 
afford  a  cup  of  cold  water.  He  that  hath  provided  a  robe  of 
righteousness,  that  the  shame  of  my  nakedness  do  not  appear, 
will  also  give  wool  in  the  season  thereof.  He  that  harnesses 
mine  inner  man  with  all  the  armour  of  God,  will  put  a  cov- 
ering on  my  head  in  the  day  of  battle  and  war.*  He  that,  in 
the  counsel  of  peace,  from  eternity,  secured  my  peace,  will 
also  shine  upon  my  counsel,  and  make  me  decree  a  thing 
which  shall  come  to  pass.  He  that  hath  written  my  name 
among  the  living  in  Jerusalem,  will  also  preserve,  (this  my 
faith  pleads  and  expects,)  my  character,  that  I  shall  not 
shame  what  I  profess  in  the  world.  He  that  hath  destroyed 
spiritual  death,  v/ill  also  for  me  unsting  natural  death,  and 
spoil  the  grave  of  its  victory. 

Again,  how  can  it  be  possible  that  God  should  give  his 
Son,  himself,  his  all,  and  yet  deny  me  any  thing?  Will  not 
he  that  is  to  crown  me  with  glory  above,  stren§^then  me  with 
grace  below?  Will  he  not  bless  me  with  peace  of  mind,  who 
is  to  be  my  peace  forever?  Triumph,  O  my  faith!  all  things 
are  Christ's,  and  Christ  is  God's;  and  God,  Christ  and  all 
things  are  thine.  Time  is  his,  and  in  it  I  have  my  numbered 
years ;  the  air  is  his,  and  in  it  I  breathe ;  the  world,  and  on  it 
I  dwell ;  its  fulness,  and  I  am  fed ;  grace  is  his,  and  in  it  I 
stand :  faith,  and  by  it  I  overcome  the  world ;  tribulations  are 
from  him,  and  in  them  I  glory;  perfection  is  his,  r-nd  towards 
it  I  press ;  death  is  his,  and  by  it  I  arrive  at  home :  heaven  is 
his,  and  there  is  my  mansion,  eternity  is  his,  and  there  is  my 
treasure  and  glory. 

*  At  this  time  the  Author  had  a  view  of  entering  into  the  navy,  being 
time  of  war,  as  he  did  some  time  after. 


MISCELLANEOUS  MEDITATIONS.  17 

MEDITATION  IV. 

SUBMISSION. 

Will  any,  or  will  I,  pretend  to  teach  the  Most  High  know- 
ledge, seeing  he  is  excellent  in  working,  and  perfect  in  his 
ways?  Then,  since  I  cannot  direct  him,  why  am  not  I  sub- 
missive to  his  disposal  ?  Can  I  predict  events,  or  foresee 
futurities?  No;  how  then  should  I  promise  myself  serenity 
from  a  cloudless  sky?  or  fear  storms  from  an  obscured  hea- 
ven? when,  as  to  the  first,  the  gathering  meteors  may  suspend 
an  unexpected  umbra  before  the  sun,  and  draw  a  liquid  cur- 
tain round  the  sky;  or,  as  to  the  second,  the  gathered  clouds 
may  scatter,  and  let  the  welcome  beams  refresh  the  weary 
world.  So,  Lord,  as  from  present  appearances  future  contin- 
gencies cannot  be  discerned,  it  is  my  duty,  and  shall  be  my 
study,  to  be  wholly,  fully,  and  for  ever,  at  thy  disposal, 
to  whom  all  my  works,  all  my  purposes,  and  all  my  wander- 
ings, are  known  from  the  beginning. 

OI  how  the  child  of  God  should  glory  in  his  choosing  out 
for  him  the  lot  of  his  inheritance,  and  be  content  with  that 
condition  which  Heaven  accounts  best  for  him,  though  not 
the  grandest  or  greatest,  not  the  richest  or  happiest;  yea,  not 
that  state  the  most  desired.  I  am  not  mine  own  for  I  am 
bought  with  a  price,  and  dearly  paid  for  too,  (so  to  speak.) 
Would  it  not  seem  too  daring  in  me  to  instruct  God  how  to 
garnish  the  heavens,  how  to  set  the  sun,  station  the  moon, 
place  the  poles,  plant  the  fixed  stars,  and  guide  the  wandering 
planets?  Now,  I  am  as  much  his  by  right,  (yea,  in  the  ties 
of  love,  more,)  and  as  much  at  his  disposal,  as  any  of  these 
his  other  creatures;  and  if  I  cannot  complain  of  his  conduct 
with  these,  why  quarrel  at  his  providences  toward  me?  but 
another  thing  which  ought  to  encourage  to  submission,  is,  that 
God's  way  is  not  only  equitable  in  itself,  but  profitable  for 
his  people,  for  the  latter  end  of  the  righteous  is  peace ;  and 
the  end  of  the  Lord  is  always  gracious  to  his  aflSicted  ones, 
who  chooses  in  the  furnace  of  afiliction,  brings  light  out  of 
darkness,  order  out  of  confusion,  real  good  out  of  seeming 
evil ;  and,  finally,  brings  through  fire  and  water  to  a  wealthy 
place. 

b2 


18  SOLITUDE  SWEETENED;  OR, 

MEDITATION  V. 

COMFORTABLE    CONCLUSIONS. 

Dear  Saviour,  in  thy  sufferings  I  not  only  see  th^;  infinite 
ness  of  sin,  but  also  the  infiniteness  of  thy  love,  so  that, 
though  I  have  cause  with  myself  to  be  angry  on  account  of 
sin,  I  need  not  despair.  If  the  desert  of  my  folly  be  dcath^ 
the  merit  of  thy  sufferings  is  life.  If  my  sins  mount  up  to 
heaven,  thy  mercy  is  above  the  heavens.  Though  they 
reach  to  the  very  throne  to  accuse  me,  there  is  one  upon  the 
throne  that  will  not  condemn  me.  They  in  their  seven-fold 
abominations,  can  rise  no  higher  than  the  throne,  but  the  rain- 
bow of  redeeming  love  and  grace  is  both  about  and  above  the 
throne,  and  that  in  its  seven-fold  beauties,  power,  wisdom 
justice,  goodness,  holiness,  mercy,  and  truth.  And  as  all  the 
different  rays  meet  in  one  glorious  beam  of  light,  so  all  the 
attributes,  all  the  perfections  of  God,  are  summed  up  in  love. 
who  is  graciously  pleased  to  be  called  by  it  as  his  favourite 
name,  "  God  is  love ! "  By  the  mingling  rays  of  this  beau- 
teous bow,  all  my  blackness  is  removed,  and  I  am  clothed 
with  beauty. 

When  I  look  to  myself  and  see  my  vileness  and  wants,  J 
am  confounded  with  shame;  but  when  I  look  to  thee,  and  see 
thy  fulness  and  all-sufficiency,  I  am  confounded  with  W(  n- 
der! — Am  I  weak?  He  is  my  strength. — Am  I  foolish?  Ho 
is  made  of  God  wisdom  to  me. — Am  I  wicked?  He  is  mado 
my  righteousness. — Am  I  impure?  He  is  made  my  sanctifi- 
cation. — Am  I  in  bondage?  He  is  made  my  complete  redemp- 
tion.— Am  I  in  misery ?  From  him  tender  merc}^  fiov,?. — 
Do  I  falsify?  Yet  his  promise  is  the  very  truth. — In  a 
word,  am  I  enmity  itself?  Then  he  is  love  itself  that  passesi 
understanding.  Mine  is  but  the  enmity  of  a  creature,  but  hi? 
love  is  the  love  of  God. 

Sin  may  raise  the  tempest  of  wrath,  but  can  do  no  more  • 
but  Christ  not  only  calms  the  raging  tempest,  but  gives  peace 
of  conscience,  flowing  from  intimations  of  peace  with  God, 
and  makes  me  heir  of  all  things;  so  where  sin  hath  aboun- 
ded, grace  much  more  abounds;  where  misery  hath  sur- 
rounded me,  mercy  hath  crowned  me.  Sin  is  too  strong  for 
me,  but  thy  grace  is  too  strong  for  sin.  Why,  then,  so  vexed 
with  fears,  doubts,  and  unbelief?  Because  I  am  sinful?  On 
that  very  account,  Christ,  who  knew  no  sin,  was  made  sin,  th^t 
I,  who  knew  no  righteousness,  might  be  made  the  righteoTis 


MISCELLANEOUS  MEDITATIONS.  19 

ness  of  God  in  him. — But  I  am  a  great  sinner.  Then,  he  is 
a  Saviour,  and  a  great  One.  Where  is  boasting  now  soul? 
See,  that  it  is  great  mercy  in  God,  great  merit  in  Christ, 
that  saves  a  great  sinner.  Since  rich  and  free  grace  builds 
the  temple  of  salvation,  let  it  bear  all  the  glory. — But  I  full 
often  into  the  same  sin.  That  is  my  failing,  over  v/hich  I 
ought  to  mourn,  and  by  which  I  should  be  driven  out  of  all 
conceit  with  mine  own  holiness,  high  attainments,  and  reli- 
gious duties,  and  cry,  with  tears  of  holy  joy,  Grace,  grace  to 
him  that  has  laid  the  foundation,  carries  on  the  fabric  of  re- 
demption, and  v/ill,  with  shouting  bring  forth  the  copestone. 
Now,  law,  what  hast  thou  to  do  with  me?  Turn  thee  over  to 
my  Surety,  Jesus.  O  curse !  thou  hast  lighted  on  his  head, 
that  the  blessing  might  rest  on  mine !  The  brandished  sword 
of  justice  is  beat  into  the  pruning-hook  of  the  promise,  that  I 
may  even  plead  justice  for  the  blessing,  as  well  as  the  per- 
formance of  the  promise. 

Though  once  I  durst  not  lift  mine  eyes  heavenward,  for 
fear  of  divine  wrath,  yet  now  I  may  come  boldly  to  the  throne 
of  grace,  and  claim  the  blessings  of  his  purchase. 

In  fine,  it  is  the  interest  of  the  Son  of  God  that  I  be  saved. 
Though  he  had  no  concern  for  my  immortal  soul,  yet  he  is 
jealous  over  his  own  glory,  and  will  not  cast  his  honour  away, 
the  honour  of  his  equity,  the  honour  of  his  love,  the  honour  of 
his  merits,  and  the  honour  of  his  word  of  promise,  all  which 
are  concerned  in  my  salvation.  Nothing  could  hinder  him 
to  love  me ;  what  then  shall  make  him  hate  me,  seeing  his 
love  is  stronger  than  death?  He  loved  me  when  I  was  in  a 
state  of  enmity;  and  now,  when  I  am  reconciled,  will  he  be 
angry  with  me,  now  when  I  love  him  who  first  loved  me? 
His  love  found  me  when  I  was  wandering  from  him;  and  will 
he  abandon  me  now  when  I  am  looking  after  him  that  seeth 
me?  When  I  was  altogether  sin,  he  had  mercy  on  me;  and 
will  he  now  take  vengeance  upon  me,  when  I  am  mourning 
over  sin,  and  grieved  that  I  offend  him?  I  had  no  claim,  no 
qualification  that  could  cause  his  love  to  descend  on  me,  and 
abide  with  me;  but  love,  in  sovereignty  visited  me,  and  in 
sovereignty  will  dwell  with  me  forever;  and  though  I  sin  his 
presence  away,  I  shall  never  sin  away  his  love,  nor  his  pres- 
ence altogether;  for  he  shall  appear  the  second  time  without 
sin  imputed,  and  deliver  me  from  sin  inherent.  Then,  sin 
may  be  my  burden,  but  shall  not  be  my  bane.  Yet  shall  I 
never  willingly  let  the  traitor  rest  in  my  breast,  that  would 
persuade  all  my  soul  into  rebellion  against  my  dearest  Lord, 


20     '  SOLITUDE  SWEETENED;  OR, 

and  best  friend.  I  may  have  continual  war  with  the  invader, 
but  shall  obtain  the  victory  at  last;  meanwhile,  I  will  grieve 
more  for  offending  him  whose  name  is  Love,  by  my  sin,  than 
for  the  desertions,  doubts,  clouds,  afflictions,  and  chastise- 
ments that  may  thereby  seize  me. 

Now,  with  the  arms  of  my  faith,  I  clasp  about  the  promise, 
and  about  him  in  the  promise;  then,  wherefore  should  unbe- 
lief, like  the  officious  servant  of  the  man  of  God,  come  near 
to  thrust  me  away?  Here  will  I  live,  and  here  will  I  die, 
blessing  God,  who  causeth  me  always  to  triumph  in  Jesus 
Christ  my  Lord. 


MEDITATION  VI. 

RESIGNATION. 

What  I  most  desired  thou  hast  denied,  yet  I  praise  thee 
On  what  account,  I  know  not,  yet  I  praise  thee :  Thou  hast 
done  it;  that  silences  me.  Thy  will  makes  it  indisputable, 
and  renders  it  my  indispensable  duty  to  fall  in  with  it. — 
Hitherto  I  have  had  no  complaint  on  the  conduct  of  provi- 
dence ;  nor  shall  I  complain  till  all  the  mazes  are  explained. 
Do,  then,  all  thy  counsel,  though  all  my  counsels  should  come 
to  nought.  Can  he  expect  favors  from  God,  that  will  not  wait 
God's  way  and  time? 

But  what  matters  it  how  the  affairs  of  a  present  world  go, 
if  the  interests  of  the  next  world  are  secured?  The  weather- 
cock is  whirled  about  with  every  blast,  but  the  iron  spire  is 
still  at  rest,  and  it  is  alike  to  it  from  what  point  the  wind  blows, 
because  it  cannot  be  displaced.  So,  what  avails  it  though 
the  outward  man  decay,  if  the  inner  man  grow?  though  the 
temporal  condition  be  perplexed,  if  the  conscience  be  pos- 
sessed of  spiritual  peace?  I  praise  thee  that  thou  interposest 
thy  providence,  even  in  disappointing  my  enterprises;  and 
dost  not  give  me  up  to  the  blind  desires  of  mine  own  heart, 
and  to  wander  at  random  in  counsels  of  mine  own.  I  can 
resolve  the  present  case  into  nothing  but  thy  will ;  yet  I  re- 
joice more  to  fall  in  with  thy  will,  and  to  be  submissive  to 
thy  disposal,  than  to  have  my  will  in  every  point  performed. 
This  is  the  only  way  in  my  private  capacity  that  I  can 
glorify  thee. 

If  all  things  went  as  I  would,  I  could  not  positively  learn 
the  care  of  God;  but  when  providence,  beyond  all  human 


MISCELLANEOUS  MEDITATIONS.  .  21 

probability,  twists  enterprises  out  of  my  hands,  and  well- 
resolved  designs  out  of  my  heart,  this  conduct  clearly  shows 
to  me  thy  condescending  concern  about  my  lot  and  life. 
Thus  thou  takest  the  wise  in  their  own  craftiness;  for  when 
all  my  schemes  were  so  well  laid,  that  human  policy  ap- 
proved of,  and  wit  itself  commended ;  yet,  when  thou  didst 
blow  upon  them,  how  did  they,  like  rainbows  painted  on  the 
watery  clouds,  when  thunders  break,  or  boisterous  winds 
attack,  scatter  into  disappointments  and  pain !  Hence,  in  the 
school  of  providence  I  am  taught  some  lessons.  1.  Not  to 
look  to  the  appearance  of  things,  but  to  the  power  of  God, 
who  brings  light  out  of  darkness,  and  calls  the  things  that  be 
not,  as  though  they  were.  2.  That  from  probabilities  impos- 
sibilities may  spring,  while  apparent  impossibilities  dissolve 
into  easy  escapes.  As  for  the  first,  it  was  very  probable  that 
the  Egyptians  might  overtake  and  put  Israel  to  the  sword, 
yet  it  became  impossible  for  them  to  do  it.  And  as  for  the 
second  it  seemed  impossible  that  Israel  could  escape  ruin, 
when  inclosed  with  insurmountable  hills,  and  swelling  seas, 
and  pursued  by  enraged  foes;  yet,  in  what  an  easy  way  did 
they  walk  to  their  deliverance !  3. 1  am  taught  to  believe,  and 
to  give  glory  to  the  almighty  power  of  God,  when  impossibili- 
ties throng  thick  before  me.  4.  To  see  mine  own  finite 
wisdom  to  be  but  folly,  that  I  can  neither  prevent  nor  foresee 
those  events  which  I  would  not  incline  should  come.  5.  To 
hold  all  my  mercies,  all  my  privileges  from  God,  and  not 
from  the  certainty  in  which  they  seem  to  stand.  6.  Not  to 
think  that  things  are  lost,  when  so  they  seem,  as  I  am  taught 
by  experience,  that  when  I  think  I  am  most  sure  of  some 
things,  they  are  all  on  a  sudden  rapt  from  me ;  so  when  lost, 
they  can  all  of  a  sudden  be  restored.  And,  lastly,  to  see  the 
mutable  and  fickle  state  of  temporal  things,  and  therefore  to 
hold  a  loose  gripe  of  the  creature,  however  dear,  however 
near,  and  to  set  ray  affections  on  things  that  are  above. 


MEDITATION  VII. 

FEEBLE    NATURE. 


Oh!  how  do  I  groan  in  this  body  of  clay,  this  clog  of  hu- 
manity! When  I  would  serve  God  with  gladness,  feeble 
nature  hinders  me ;  my  strength  is  exhausted,  and  I  must  be 
again  refreshed  with  sleep.     Though  grace  had  not  sin  to 


22    *  SOLITUDE  SWEETENED;  OR, 

fight  against,  it  has  infirmity  to  struggle  with ;  and  I  have  no 
way  of  getting  comfort  under  my  calamities  of  this  kind, 
which  are  so  many,  but  by  beholding  with  the  eye  of  faith, 
through  the  prospect  of  revelation,  the  glories  of  the  world 
above,  when  this  mortal  shall  put  on  immortality,  and  death 
shall  be  swallowed  up  of  life.  There  my  weary  eyes  shall 
never  seek  to  be  refreshed  with  sleep,  amidst  the  engaging 
glories  of  the  higher  house !  The  mirth  of  this  world,  like 
an  enchantress,  lulls  men  asleep  to  everlasting  destruction; 
but  the  songs  of  the  inner  temple  rouse  to  all  eternity. 
With  the  strength  of  an  angel  shall  I  step  along  the  hills  of 
glory,  and  walk  over  the  paradise  of  God.  With  greater 
ease  shall  I  go  on  with  the  highest  acts  of  adoration,  than  here 
give  over  the  ordinary  acts  of  devotion ;  for  it  shall  be  life  to 
my  soul,  and  vigor  to  all  my  powers,  to  be  so  employed! 
There  he  that  pours  the  new  wine  into  the  saints,  capacitates, 
strengthens,  and  supports  the  soul,  to  receive  the  eternal 
weight  of  glory. — Meditation  shall  never  tire  my  thoughts  in 
tracing  all  the  mazes  of  redeeming  love !  Everlasting  halle- 
lujahs shall  dwell  on  my  tongue;  and  how  shall  I  improve 
in  the  song  above,  while  I  rest  not  day  or  night  to  sing, 
"  Worthy  is  the  Lamb  that  was  slain,  to  receive  glory,  and 
honor,  blessings  and  power,  dominion  and  praise,  for  ever  and 
ever."  There  the  uninterrupted  vision  of  him,  to  whom 
when  I  see  him  I  shall  be  assimilated,  shall  strengthen  mine 
eyes,  that  they  shall  be  able  to  receive  the  images  of  all  the 
celestial  glories.  No  weariness  there,  where  the  exercise 
renders  happy.  No  weakness,  where  Jehovah  is  my  strength. 
No  want  of  subject,  where  the  Lord  God  and  the  Lamb  are 
my  song!  Oh!  shall  I  be  able  to  sing  over  God  through  eter- 
nity? To  sing  his  being  and  attributes,  his  love  and  his 
mercy,  his  righteousness  and  his  truth,  even  a  whole  God, 
and  a  full  glory;  a  consummate  happiness,  and  a  continual 
enjoyment ! 

Well  then,  what  though  the  hours  of  time  steal  from  me 
unknown?  I  rejoice  that  I  shall  not  lose  one  moment  through 
weariness,  while  eternity  rolls.  Oh!  may  I  improve  this  to 
prepare  for  that;  for  if  eternity  is  not  secured  ere  time  be 
spent,  I  am  undone  in  both. 

Roll  on,  thou  day  of  love,  to  perfect  strength  in  my  weak 
ness,  and  crown  a  poor  expectant  with  eternal  glory. 


MISCELLANEOUS  MEDITATIONS.  '     23 

MEDITATION  VLU. 

WORLDLY   LOSSES   AND    MISFORTUNES    UNIVERSAL. 

Convene,  ye  mournful  throng,  and  vent  your  dreary  moans; 
muster  all  your  complaints,  and  recite  the  causes  of  your  sor- 
row. Then  hear  royalty  itself  break  silence  first  in  the  me- 
lancholy list,  and  tell  in  tears,  (but  dares  distress  attack 
the  throne,  and  sorrow  gloom  within  the  palace-walls?)  how 
courtiers  prove  perfidious,  and  rebellious  subjects  would  drive 
him  from  his  throne!  how  his  faithful  armies  fly,  or  fall  before 
the  foe!  while  his  fleets  increase  at  once  his  sorrow  and  the 
enemies'  spoils.  Sorrow  has  a  lodging  taken  in  every  brow, 
from  the  king  to  the  beggar;  and  at  one  lime  or  other,  we 
may  expect  to  see  the  lodging  possessed  by  all  the  gloomy 
train.  Hence  see  one  sad,  under  the  loss  of  his  honour  and 
reputation ;  another  meeting  with  disappointment  instead  of 
preferment;  another  seldom  out  of  mourning,  so  fast  his  re- 
lations die  around  him.  Some  have  neither  son  nor  grandson 
in  the  street,  daughter  nor  grand-daughter  in  the  house. 
There  the  affectionate  wife  has  lost  the  husband  of  her 
youth;  and  here  the  disconsolate  mourner  has  interred  his 
lovely  spouse.  Here  so  many  needy  pensioners  are  real 
mourners  at  the  burial  of  their  benefactors,  who  can  be  no 
more  concerned  for  them;  there  a  tender  family  are  weeping 
at  the  grave  of  both  parents.  Here  the  packet  from  the  dis- 
tant Indies,  brings  the  melancholy  account  of  father,  son,  or 
brother's  death,  who  was  long  expected  home,  but  now  shall 
return  no  more;  there  the  list  of  the  slain  on  the  day  of  bat- 
tle, fills  many  a  sad  heart  with  sorrow.  Here  a  sudden  mis- 
fortune snatches  one  away  in  the  bloom  of  life ;  there  another 
is  slain  by  the  bloody  ruffian.  Here  the  tender  suckling  dies 
unseen  in  the  silent  night;  and  there  the  pretty  boy  perishes 
in  the  water.  Here  the  devouring  flame  robs  a  man  of  his 
all,  while  some  of  the  inhabitants  are  consumed  in  the  burn- 
ing; there  the  fierce  tempest  sends  the  merchant's  treasure 
into  the  depths  of  the  sea,  and  the  crew  go  down  together. 
Here  the  barren  wife  longs  to  embrace  a  son ;  and  there  ano- 
ther bitterly  bewails  that  ever  her's  was  born.  Here  one 
loses  his  good  name  innocently,  and  has  no  method  to  clear  i 
till  the  day  of  judgment;  and  there  peace  is  taken  away  from 
them  that  should  live  in  daily  harmony.  Here  some  are  op- 
pressed with  pinching  want;  there  others  with  pinching  sick- 
ness.     Some   are    banished    their  native  country;    others 


24  SOLITUDE  SWEETENED;  OR, 

condemned  to  perpetual  imprisonment.  Some  are  deformed 
from  their  mother's  womb;  others  lose  their  limbs  by  accidents. 
There  sits  the  blind  begging,  while  the  lame  is  carried  from 
door  to  door.  Of  some  God  has  tied  the  tongue,  that  it  can- 
not speak;  of  others  stopt  the  ear,  that  it  cannot  hear.  There 
some  deprived  of  reason,  neither  rest  themselves,  nor  suffer 
those  around  them  to  rest,  while  their  case  is  melancholy- 
above  description.  In  a  word,  what  losses  and  crosses,  sor- 
rows and  distresses,  uncertainties  and  anxieties,  do  mankind 
labor  under!  The  wisdom  that  is  from  above,  will  lead  me 
to  expect  nothing  but  vanity  and  vexation  below.  But,  O! 
how  happy  is  the  soul  that  has  all  the  treasure  in  heaven,  all 
his  happiness  in  God  I  May  this  be  my  case,  and  then  I 
shall  triumph  in  the  midst  of  losses,  distresses,  disappoint 
ments,  and  pain. 


MEDITATION  IX. 

PROVIDENCE. 

How  manifold  are  the  mercies  of  God,  and  how  surprising 
the  scene  of  adorable  Providence !  Here  wheels  revolve 
within  a  wheel,  and  all  the  glorious  spokes  are  full  of  fla- 
ming eyes,  signifying  omniscience  and  wisdom.  Seeming 
contradictions  just  conduce  to  bring  about  the  longed-for 
blessing.  Were  all  things  silent,  providence  aloud  proclaims 
a  God;  and  to  the  observing  eye,  the  government  of  the 
world  in  general,  and  of  men  and  their  affairs  of  life  in  par- 
ticular, is  not  less  beautiful,  is  not  less  surprising,  than  the 
creation.  What  mighty  mountains  are  removed,  what  stu- 
pendous difficulties  are  dissolved,  that  a  plain  and  easy  pas- 
sage may  be  prepared  for  the  approaching  good  I  O  how  is 
my  soul  delighted  with  the  back  look  into  my  life,  and  ravished 
with  the  sweet  survey  of  the  conduct  of  Providence'.  All 
mercies  are  benign  and  comforting ;  but  O  how  do  some  ex- 
ceedingly surprise !  when  I  behold  the  instrument  or  hand  by 
which,  the  way  and  manner  how,  and  the  time  when  they 
came.  Have  I  not  seen  it  from  a  hand  I  expected  nothing 
from,  in  a  way  and  manner  I  never  could  have  contrived,  and 
at  a  time  when  least  apparent?  has  not  holy  Providence 
written  a  blank  on  my  wisdom  and  prudence,  in  baffling  my 
enterprises,  rendering  my  endeavours  abortive,  and  bringing 
my  counsel  to  nought,  that  he  alone  might  be  exalted?    And 


MISCELLANEOUS  MEDITATIONS.  25 

then,  in  a  way  out  of  my  view,  foreign  to  my  expectation, 
and  without  my  endeavours,  granted  the  very  same  request 
I  had  sought?  Sometimes  seeming  contradictions  vex  the 
poor  expectant,  though  only  sent  to  exercise  his  faith  in  God, 
and  patience  for  the  performance  of  tlie  promise.  I  have 
also  seen  disappointments  muUipUed.  Disappointments  not 
only  bring  about,  but  beautify  the  blessing.  Sometimes  pro- 
vidence has  hindered  me  to  embrace  an  offered  favour,  when 
I  knew  not  how  or  why,  that  to  my  greater  advantage  it 
might  be  afterwards  bestowed. 

Thy  path,  O  thou  Governor  of  men  and  angels!  is  in  the 
mighty  waters,  and  thy  footsteps  are  not  known;  for  who 
can  know  the  ways  of  him  who  is  wonderful  in  working? 
Therefore  I  approve  his  conduct,  admire  his  goodness,  and 
where  I  cannot  see  his  end,  am  silent,  and  adore. 


MEDITATION  X, 

TRUE   GREATNESS. 

Many  are  reckoned  great  by  the  world,  and  are  often 
envied  by  their  inferiors,  who  are  yet  ignorant  of  what  ren- 
ders man  truly  great.  A  courtier,  as  Ahithophel,  a  prince, 
as  Haman,  and  a  king,  as  Belshazzar,  may  be  mean  and  sor- 
did persons ;  for  often  in  the  highest  stations  the  basest  of 
men  are  set  up.  Coaches  and  chariots,*  horses  and  hounds; 
many  servants,  and  a  numerous  retinue ;  a  sumptuoiJfe  table, 
and  fine  apparel;  high  titles,  and  honorary  posts;  great 
friends,  and  noble  blood;  rich  connexions,  and  immense 
wealth,  do  not  constitute  true  greatness.  It  is  not  getting 
a  staff  in  the  field,  or  a  flag  in  the  fleet,  being  made  secreta- 
ry of  state,  or  sent  ambassador  to  foreign  courts,  that  will 
render  one  great.  It  is  not  strength  of  body,  natural  cou- 
rage, liberal  education,  bright  parts,  or  sparkling  genius,  that 
can  make  a  truly  great  man.  Hence  this  seeming  contra- 
diction, yet  sterling  truth.  Great  men  are  not  always  great. 
Are  there,  then,  great  men  any  where  to  be  found?  Yes, 
though  they  attract  not  much  notice  or  regard  of  men.  The 
holy,  humble,  self-denied  soul,  is  such; — he  that  lives  above 
the  things  of  time,  and  has  his  meditation  on  God,  and  the 
things  of  the  invisible  world;  that  is  pleased  with  a  little  of 
the  good  things  of  time, — can  forgive  enemies, — pass  by  af- 
fronts,— forget  injuries, — repay  hatred   with  love, — rejoice 

C 


26  SOLITUDE  SWEETENED;  OR, 

in  tribulation, — ^triumph  in  faith, — have  rule  over  his  own 
spirit, — mourn  for  the  sins  of  the  times, — weep  over  his 
want  of  conformity  to  God's  law, — tremble  at  his  threaten- 
ings, — depend  on  the  promises, — bewail  his  omissions, — 
repent  daily  for  his  sin, — wrestle  in  prayer,  and  prevail  with 
Gcd,  and,  Enoch-like,  have  his  conversation  in  heaven,  and 
walk  with  God : — This  is  he  that  is  truly  great  in  the  eye  of 
angels,  in  the  eye  of  God. 


MEDITATION  XI.- 

DISAPP0INTME2VTS. 

July,  1757. 

How  uncertain  are  our  best-founded  expectations  from 
created  things!  Nothing  seemingly  more  surej  the  time 
when,  the  place  where,  and  the  manner  how,  designs  were 
to  be  put  in  execution,  being  set  by  the  agreement  and  con- 
currence of  every  one  concerned!  And  yet,  in  the  event, 
nothing  more  unsure !  O  irresistible  Providence !  How  dost 
thou  laugh  at  the  folly  of  man,  whose  purblind  eye  sees  no- 
thing to  change  the  face  of  things,  till  by  an  unexpected 
revolution,  and  severe  discipline,  he  is  made  to  know  his  fal- 
libilty  and  blindness !  O  foolish  heart  of  man,  to  be  fond  of 
this  or  that  to  excess !  Thou  seest  the  beginning  of  a  mat- 
ter, but  not  the  end ;  thou  beholdest  the  outer  wheel  of  pro- 
vidence, but  considerest  not  that  there  is  an  inner  wheel,  even 
a  wheel  in  the  middle  of  a  wheel,  which  produces  scenes 
unobserved  before,  scenes  which  finite  wisdom  never  could 
invent. 

Perhaps  the  present  disappointment,  though  great  and  un- 
expected, is  a  kind  one,*  could  I  with  patience  wait  and  see 
the  issue ;  and,  beyond  dispute,  it  is  a  just  one ;  "  for  shall  not 
the  righteous  judge  of  all  the  earth  do  right?" 

liut  is  my  disappointment  in  the  most  momentous  things, 
or  only  in  matters  of  inferior  concern?  Have  I  got  a  mes- 
sage from  the  court  of  Heaven,  that  there  is  no  salvation  for 
me  there?  no  mercy  at  the  throne?  no  peace  to  be  expected 
from  him  that  sits  thereon?  No,  no.  Then  what  ails  me?  Is 
not  eternal  felicity  secured,  a  noble  panacea,  and  sufficient 
antidote  against  the  heaviest    misfortunes    of  a    deceitful 

*  Such  it  was,  indeed,  is  the  author's  reflection,  in  1778,  on  the  particular 
disappointment  to  which  he  alludes. 


MISCELLANEOUS  MEDITATIONS.  27 

world?  What  avail  a  faithless  flatterer,  a  falsifying  friend,  a 
violated  promise,  a  mob  of  backbiters,  disappointment  of  a 
place,  a  worldly  loss,  a  broken  purpose,  a  thwarted  enter- 
prise, expectation  vain,  and  hope,  though  a  long  expectant,  in 
the  issue  bringing  forth  nothing  but  wind?  What  avail  all 
these,  in  comparison  of  the  everlasting  interests  of  my  im- 
mortal soul?  But,  if  these  afflictions  make  me  miserable, 
shall  I  make  myself  more  miserable  still,  by  handling  the 
coals  that  burn  me,  and  reading  over  the  register  of  my  mis- 
fortunes, which  will  be  forgot  in  eternity,  as  the  waters  that 
flow  away.  How,  then,  shall  I  antedate  eternity,  and  antici- 
pate the  felicity  of  the  world  to  come,  but  by  forgetting  my 
miseries  in  the  triumph  of  faith  ? 

Moreover,  these  many  turnings,  and  stupendous  meanders 
of  my  life,  are  all  squared  by  the  straight  line  of  the  decree  of 
God,  with  whom  nothing  is  crooked.  The  seeming  gaps 
of  my  lot  are  but  the  fulfilment  of  heaven's  design  concerning 
me,  and  my  repeated  disappointments  are  only  the  accom- 
plishment of  the  counsel  of  God. 

Besides,  who  can  tell  what  heaven  has  in  reserve  for  me? 
Tt  is  good  to  wait  on  God,  and  expect  good  at  his  hand.  "  Ah  I " 
says  unbelief,  "nothing  at  present  appears."  Hush!  thou 
atheistical  monster,  wilt  thou  limit  Omnipotence,  or  allege 
that  infinite  wisdom  is  nonplussed,  and  Almighty  power  not 
able  to  perform?  I  shall  yet  see  his  kindness  large  as  my 
faith,  and  his  mercy  measure  with  my  widest  expectations. 
May  I  never  get  the  desire  of  my  heart  but  with  God's  bles- 
sing, nor  the  request  of  my  lips  but  with  his  good  will. 

This  is,  indeed,  consolation  to  me,  that  no  sinister  views 
stare  ghastly  in  my  face,  when  so  many  struggling  thoughts 
pass  through  my  suffering  heart.  If  my  sin  be  a  sin  of  ig- 
norance, pardon  me,  and  show  me  wherefore  thou  contendest 
with  me.  But,  perhaps  my  heart  was  too  much  set  on  my 
favorite  desire,  which,  though  lawful  in  itself,  might,  by  that, 
become  unlawful.  So  JEsop  hugged  his  child  to  death,  out 
of  too  much  fondness.  Then  let  me  keep  within  the  due 
bounds  of  esteem  henceforth  to  every  thing  below,  and  take 
a  loose  hold  of  all  earthly  things,  that  when  they  are  twisted 
out  of  my  hand,  they  may  not  torment  my  heart. 

But  why  disquieted,  my  soul?  Why  uneasy  still?  Recall 
thy  past  life,  and  lay  it  down  before  thee,  and  mark,  if  thou 
canst,  when  thou  hadst  any  reason  to  complain  of  Heaven's 
procedure  towards  thee.  Have  not  things,  which,  at  their 
first  appearance,  seemed  adverse  like  this,  turned  out  at  last 


28  SOLITUDE  SWEETENED;  OR, 

for  good?  Say,  when  thou  reviewest  the  whole,  say,  if  thou 
darest,  if  ever  God  dealt  ill  with  thee!  No;  every  provi- 
dence will  prove  the  contrary;  every  mercy  will  aver  it;  yea, 
every  change  of  life,  every  crook  of  lot  will  seal  it. 

But,  seeing  this  is  thy  work,  O  God !  the  effect  of  thine 
ever-equal  will,  I  ought  not  only  to  be  dumb,  but  rejoice  in 
it,  and  be  glad  in  what  thou  hast  wrought,  however  it  appear 
to  me,  and  wonder  that  thou  shouldst  concern  thyself  with 
me,  so  as  to  disappoint  my  ignorant  designs,  (such  may  my 
schemes,  plans,  and  enterprises  be.)  Hence  I  bless  thee  for 
all  that  befalls  me,  if  I  have  not  a  sinful  hand  in  it ;  and  if  I 
have,  I  plead  for  pardon  through  Christ's  meritorious  name. 

Now,  I  rest,  and  am  composed,  and  calmly  wait  on  thee, 
resigned  to  heaven's  determination,  in  every  thing  concern- 
ing me  in  time,  till  I  arrive  at  that  better  country,  at  that 
perfect  state,  where  there  is  neither  disappointment  nor  pain. 


MEDITATION  XII. 

EXPERIENCE. 

How  good  is  it  to  wait  on  God,  and  bode  kindness  at  his 
hand!  When  hope  is  gone,  and  all  endeavours  rendered  use- 
less, his  watchful  providence  grants  me  my  request,  opens  a 
door  for  me,  and  does  all  that  I  desire.  O  how  I  admire  the 
kindness  of  his  love,  and  the  wise  disposal  of  his  providence! 
When  disappointments  thronged  thick  on  me,  I  knew  not  what 
to  think,  or  what  to  do;  but  through  thy  grace,  I  waited  for 
thy  counsel,  and  have  not  waited  in  vain.  Thy  time,  thy 
way,  thy  method,  are  the  best,  who  clearly  seest  through  dark 
scenes,  and  knoweet  my  frame,  and  better  what  suits  it,  than 
the  deepest  penetration  of  my  heart  ever  can. 

Now,  when  I  have  for  many  years,  as  it  were,  tried  the 
dispensation  of  providence,  what  have  I  to  say  against  it? 
Nothing.  For,  what  at  first,  appeared  dark  and  intricate,  in 
a  little,  was  clear  and  intelligible;  yea,  sometimes  that  scene 
which  seemed  most  gloomy  on  the  outer  wheel,  when  the 
inner  wheel  revolved,  shone  most  glorious,  even  to  astonish- 
ment; so  that,  what  has  in  the  beginning  extorted  desponding 
thoughts  from  me,  has  in  the  end  excited  me  to  songs  of 
praise. 

In  the  part  of  my  life  that  is  already  past,  and  in  the  scenes 
of  providence  that  are  already  cleared  up,  I  cheerfully  confess, 


MISCELLANEOUS  MEDITATIONS.  29 

and  sing,  He  hath  done  all  things  well.  This  is  confirmed 
to  me  by  the  experience  of  many  years;  so^hat  I  may  blush, 
when  I  see  some  of  the  mysteries  of  Providence  in  part  un- 
riddled, that  I  have  had  such  low  apprehensions  of  the  love 
and  goodness  of  God,  measuring  his  wisdom  by  my  shallow 
comprehension,  his  power  by  my  cramped  span,  his  love  by 
my  unbelief;  his  goodness  by  my  evil  eye,  and  his  ways  with 
me  by  my  ways  with  him ;  yea,  I  have  been  base  enough,  in 
every  new  scene  of  providence,  to  fall  anew  into  the  same  sin^ 
and  subject  myself  anew  unto  the  same  shame  and  blushing. 

"  Experience  is  the  schoolmaster  of  fools,"  says  the  proverb ; 
but  what  a  fool  must  I  be,  who  will  not  be  instructed  by  all  I 
have  seen!  Or  why  should  I  have  one  hard  thought  of  the 
circumstances  with  which  I  am  at  present  entangled?  Though 
in  many  things  I  have  yet  the  dark,  and  not  the  bright  side 
of  the  cloud  towards  me,  yet  I  should  not  have  the  least  hard 
conclusion  on  the  conduct  of  unerring  Providence,  but  wait 
till  it  be  accomplished,  and  cleared  up  to  me.  But  how  shall 
I  blush,  (were  it  possible,)  and  be  confounded  at  my  mean 
thoughts  of  God  and  his  providence,  when  the  wandering 
labyrinth  that  composed  my  life  shall  be  unriddled  in  the 
noon-day  of  glory,  to  my  unspeakable  joy,  and  everlasting 
admiration.  As  I  cannot  recall  these  doubts  that  nov/  distract 
my  breast,  to  convert  them  into  acts  of  faith ;  nor  these  mur- 
murings  to  hush  them  into  silent  resignation ;  I  should  study 
now  to  glorify  God  in  the  deepest  valley  of  misery,  and  dark- 
est night  of  adversity,  by  thinking  highly  and  honorably  of 
him  who  governs  both  heaven  and  earth.  Finally,  how 
sweet  must  that  day  be  to  my  soul,  when  my  experience  shall 
confirm  and  confess  the  kind  end  of  every  providence ;  and 
providence  shall  sweetly  explain  and  accomplish  the  promise ; 
and  all  shall  join  in  one  voice  for  ever.  Not  one  good  tiling 
hath  failed  of  all  that  the  Lord  hath  spoken. 


MEDITATION  XIH. 

CONTENTMENT. 

What  wouldst  thou  have,  O  my  soul!  to  make  thee  content? 
Thou  hast  much  in  hand,  and  more  in  hope :  Thou  hast  the 
comforts  of  life,  and  the  means  of  salvation;  the  word 
preached  and  the  sacraments  dispensed;  an  open  vision,  and 
an  English  Bible.  Thou  hast  the  possession  of  the  life  that 
now  is,  and  the  promise  of  that  which  is  to  come.     If  thou 

c2 


30  SOLITUDE  SWEETENED;  OR, 

art  not  so  happy  as  some,  thou  art  not  so  miserable  as  others. 
If  there  are  mar\y  in  an  higher  and  better  state  in  the  world 
than  thou,  (and  shouldst  thou  quarrel?)  there  are  more  in  a 
lower  and  worse  condition,  (and  shouldst  not  thou  wonder?) 

If  thou  get  bread  to  eat,  and  raiment  to  put  on.  any  thing 
with  a  blessing,  it  is  much,  seeing  thou  deservest  to  be  fed 
with  the  curse.  It  is  mercy  that  thou  art  an  inhabitant  of 
God's  earth,  who  mightest  have  been  a  prisoner  in  the  pit  of 
devouring  fire.  Thou  hast  cause  of  cordial  exultation,  that 
God  is  not  as  yet  inexorable ;  and  it  may  content  thee  in  any 
condition,  that  God  doth  not  contend  with  thee  for  ever.  Art 
thou  not  ashamed  to  wish  for  much,  when  thou  hast  forfeited 
all?  Wouldst  thou  have  the  better  part  here,  and  the 
blessed  portion  hereafter?  the  nether-springs  of  earthly  com- 
forts, and  the  upper-springs  of  heavenly  consolation?  Must 
thou  be  served  of  Mammon,  that  thou  mayst  serve  God?  And 
must  thou  be  hired  with  earthly  felicity,  to  accept  of  heavenly 
glory?  No,  Lord,  thou  thyself,  thy  love  alone,  shall  content 
me  for  ever;  for  any  thing  is  too  much  for  me,  who  deserve 
nothing;  a  cnrnib  of  mercy  is  a  rich  banquet  to  me,  who  am 
a  bankrupt  at  law.  What  matters  it  how  I  fare  at  a  king's 
gate,  since  I  am  the  man  whom  the  king  delighteth  to  honor; 
and  shall  in  a  little,  with  mirth  on  every  side,  be  brought  into 
the  king's  palace,  there  to  abide  for  ever?  Surely,  then,  his 
time  can  never  be  bitter  who  has  the  hopes  of  an  happy  eter- 
nity; nor  can  crosses  greatly  vex  that  soul  that  is  crucified  to 
the  world,  and  the  world  to  him :  nor  has  he  any  loss  to  fear 
who  has  his  treasures  in  eternity;  neither  can  misfortunes 
impoverish  him  who  is  an  heir  of  the  true  riches ;  nor  the 
death  of  friends  distress  him  whose  best  friend  lives  for  ever. 

I  see,  then,  I  only  want  one  thing  to  make  me  happy;  and 
that  is,  to  know  the  precious  things  of  my  treasure,  and  that 
I  am  so  happy.  Speak,  and  I  am  blessed  for  ever;  speak  the 
heavenly  word,  "  All  things  are  yours,  and  ye  are  Christ's, 
and  Christ  is  God's." 


MEDITATION  XIV. 

DEATH. 

1757. 

There  is  a  lesson  that  concerns  the  whole  world,  which  yet 
few  of  the  world  lay  to  heart;  and  that  is,  that  all  men  are 
mortal.    If  I  ask  at  the  practice  of  the  universality  of  mankind, 


MISCELLANEOUS  MEDITATIONS.  31 

it  denies  it  If  I  return  and  ask  at  my  own  breast;  why, 
I  confess  I  must  meet  with  death,  but  conclude  myself  immor- 
tal for  the  present,  and  so  hold  easy  for  the  time  being,  though 
multitudes  drop  down  around  me.  Ah!  when  do  I  think  on 
death,  or  suppose  its  approach  near?  Many  foolish  pleasing 
scenes  of  life  do  I  act  in  my  fancy,  but  how  seldom  the  final 
scene  of  dissolution  I  When  do  I  represent  myself  to  myself, 
laid  on  a  sick-bed,  on  a  death-bed,  with  broken  groans,  cold 
sweats,  trembling  joints,  languid  looks,  an  intermitting  pulse, 
and  all  the  signs  of  death,  while  friends  bewail  about  me? 
Or,  when  do  I  run  through  the  more  interesting  part  of  the 
scene,  how,  when  I  leave  the  world,  matters  may  stand  be- 
tween my  soul  and  God?  How  I  shall  appear  before  the 
majesty  of  heaven,  and  stand  in  the  tremendous  judgment? 
Strange !  Is  this  the  practice  of  one  who  knows,  and  would 
fain  believe,  he  must  die?  Pious  kings  have  had  their  sepul- 
chres hewn  out  long  before  their  death,  that  every  time  they 
saw  them,  they  might,  in  the  midst  of  all  their  pomp  and  glory, 
see  where  they  must  shortly  lie.  In  this  even  heathens  shame 
me,  of  whom  some  have,  by  their  own  orders,  had  monitions 
of  their  own  mortality  made  to  them  daily;  while  others  have 
set  the  skulls  of  the  deceased  at  their  tables,  to  moderate  their 
mirth,  and  remind  them  of  mortality. 

When  I  look  abroad  in  the  world,  scenes  of  sorrow  are 
every  where  to  be  seen.  Sometimes  both  parents  taken 
away  from  a  young  family  of  helpless  orphans.  At  other 
times,  the  rising  pillars,  the  apparent  support  of  their  aged 
and  infirm  parents,  are  snatched  away  from  the  grey-headed 
mourners!  Who  shall  quarrel  with  Omnipotence,  whether 
he  cut  down  the  olive  plants  from  about  the  table,  or  break 
the  tree  from  amidst  the  dependant  sprigs?  Indeed,  it  is 
hard  to  persuade  fond  affection  into  silence,  or  to  attain  to 
resignation  under  the  loss  of  a  beloved  friend.  For  when 
my  renewed  part  is  prostrate  at  the  throne  of  the  all-wise 
Disposer,  then  my  corruption  is  apt  to  rise  in  rebellion  against 
the  doings  of  the  Most  High.  But  whether  have  I  most  inte- 
rest in  my  nearest  relations,  or  in  God?  Is  one  creature  more 
connected  with  another  creature,  by  any  tie,  than  the  creator 
of  both?  What  do  I  pray  for,  but  that  the  will  of  God  be 
done  ?  And  yet,  if  it  come  near  my  family,  I  take  again  my 
word,  and  would  have  my  will  preferred  to  God's !  All  I  am, 
and  have,  are  God's  to  dispose  of,  how  and  when  he  pleases; 
who  will  never  infringe  his  justice,  or  forget  his  bowels  of 
compassion,  even  in  my  afflictions ! 


32  SOLITUDE  SWEETENED;  OR, 

Would  not  I  glorify  God  in  my  life  and  in  my  death?  and 
why  not  also  in  the  death  of  my  friends  ?  He  glorified  him- 
self in  their  life,  therefore  they  existed ;  he  glorifies  himself 
in  their  death,  therefore  they  are  not.  Will  I  pull  and  draw 
with  God?  or  tell  him,  he  cannot  have  my  friends  yet,  for, 
though  they  have  served  their  generation,  yet  they  have  not 
served  my  fond  affection?  An  excess  of  grief  here  bewrays 
my  want  of  love  to  God,  to  my  relations,  and  to  myself.  For 
if  I  love  God,  I  will  be  glad  that  his  will  be  done  with  me 
and  mine,  even  to  death.  If  I  love  my  friends,  I  will  be 
happy  in  their  happiness;  and  if  I  love  my  own  soul,  I  will 
bless  God  for  taking  away  friends,  when  like  to  come  too 
much  between  my  love  and  my  Beloved,  and  like  to  take  up 
too  much  of  my  affection  from  "the  chiefest  among  ten 
thousand." 

Death  and  life,  earth  and  heaven,  time  and  eternity,  the 
footstool  and  the  throne,  are  thine.  Can  I  then  bewail  my 
friends,  of  whose  felicity  I  have  the  cheerful  hopes  that  they 
are  brought  from  death  to  life,  translated  from  earth  to  heaven, 
from  time  to  eternity,  and  from  the  footstool  to  the  throne  ? 
They  are  above  the  reach  of  sorrow ;  and,  on  that  account, 
shall  I  be  below  the  reach  of  comfort?  Though  carnal  ties 
are  dissolved  in  death,  yet  the  spiritual  relation  ceases  not. 
So  it  matters  not  where  the  family  dwell ;  for  even  in  heaven 
they  are  exalted  members  of  our  exalted  Head,  and  I  a  mili- 
tant member  of  the  same  exalted  Head ;  thus,  though  far  scat- 
tered, some  in  this  world,  some  in  the  other  world,  yet  all 
shall  be  convened  together  in  "the  general  assembly  and 
church  of  the  first  born,"  free  from  sin,  free  from  sorrow. 
Almost  my  anguish  would  convert  to  joy  did  not  streams 
of  briny  grief  pollute  the  crystal  current,  and  recall  my 
ponderous  loss.  But  what  call  I  loss?  Absence,  not  loss. 
They  are  found  of  God,— dwell  in  and  with  God,  and  in  what 
respects  are  they  lost?  Just  I  see  them  not.  Wliat  is  that 
to  them  who  are  so  happy  ?  and  what  should  it  be  to  me  who 
know  them  to  be  so  happy  ?  I  would  adventure  a  friend  far 
from  home,  to  a  foreign  country,  there  to  make  a  fortune,  if 
informed  by  every  post  of  his  prosperity.  But  here  I  am 
sure,  not  only  of  their  felicity,  but  of  its  perpetuity.  What- 
ever my  loss  be,  let  me  look  to  God  for  a  supply  of  all.  And 
since  I  have  not  them  fondly  to  talk  with,  let  my  soliloquy  be 
to  God ;  and  as  my  love  cannot  penetrate  into  the  pulverising 
sepulchre,  to  hug  their  putrefying  clay,  nor  enter  eternity  to 


MISCELLANEOUS  MEDITATIONS.  33 

find  out  their  disembodied  soul,  let  it  return  and  empty  itself 
alone  on  God. 

Now  I  see  the  vanity  of  the  world ;  death  when  sent  pities 
not  the  life  of  the  p'jor,  spares  not  the  rich,  but  is  faithful  to 
his  charge,  and  cannot  be  corrupted.  They  are  happy  in 
leaving  me,  and  going  to  God;  I  am  happy  in  losing  them, 
and  returning  to  God.  God  has  broken,  as  Hezekiah  did  the 
brazen  serpent,  the  idol  to  whom  I  gave  incense,  only  due  to 
God,  and  called  it  a  piece  of  clay.  But  now  may  the  sweet 
hopes  of  a  blessed  immortality  banish  the  sorrows  of  present 
dissolution,  and  mitigate  my  grief;  the  more  so  as  I  need  not 
sorrow  like  them  that  have  no  hope.  A  little,  and  I  am  no 
more ;  soon  my  dust  shall  mingle  with  theirs,  and  wait  that 
joyful  trumpet,  that  shall  summon  every  happy  slumberer  to 
immortality  and  bliss. 


MEDITATION  XV. 

COMMUNION   WITH    GOD,    WHAT   IT   IS. 

Communion  with  God  is  an  expression  often  in  my  mouth, 
but  which  sinks  no  further;  I  know  the  word,  but  neither  its 
blessed  import,  nor  glorious  extent.  My  prayers  and  practice 
jar;  for  while  I  beg  it  with  my  lips,  I  study  not  to  attain  it  in 
my  life.  Ah !  what  a  stranger  am  I  to  that  which  I  would 
fain  have  flattered  myself  that  I  am  acquainted  with  I  Alas 
what  know  I  of  walking  with  God, — of  that  joy  which  is  found 
in  believing?  What  know  I  of  the  lasting  and  abiding  im- 
pressions of  his  inexpressible  love! — What  of  that  transfor- 
ming vision,  and  assimilating  sight  which  is  enjoyed  below, 
whereby  the  soul  is  changed  into  the  same  image,  from  glor}*- 
to  glory !  What  do  I  know  of  dwelling  in  his  presence  all 
the  day  long!  What  of  pouring  out  my  soul  in  prayer  to 
him!  and  wrestling  with  him  for  the  blessing!  How  seldom 
is  my  meditation  of  him  sweet! 

But  union  is  the  basis  of  communion ;  for  how  can  those 
walk  or  talk  together  that  are  not  agreed?  O  then  be  joined 
to  the  Lord,  and  become  one  spirit !  '  But,  my  soul,  mistake 
not  communion,  for  it  lies  not  in  a  flaming  profession,  nor  in 
the  performance  of  Christian  duties,  as  reading,  hearing, 
praying,  praising,  though  enjoyed  in  these ;  nor  in  the  great- 
est parts,  and  brightest  talents;  nor  in  lofty  expressions  in 
prayer;  nor  in  the  knowledge  of  divine  things:  What  is  it 
then?    It  is  just  a  dwelling  in  and  with  God^  and  God  dweJ 


34  SOLITUDE  SWEETENED;  OR, 

ling  in  and  with  the  soul.  It  is  God's  love  going  out  on  the 
soul,  and  the  soul  in  love  going  out  on  God.  God  dwells  in 
the  duty  with  supplies  of  grace,  in  the  meditation  as  its  sub- 
ject, and  in  the  heart  as  a  portion  and  chief  good.  And  the 
soul  dwells  in  God,  as  her  ultimate  end,  dilates  in  his  fulness, 
riots  in  his  bliss.  The  soul  that  is  blessed  w4th  such  a  com- 
munion, favoured  with  such  a  fellowship,  knows  no  other 
object  for  her  love;  no  other  subject  for  her  thoughts;  no  other 
employment  for  her  faculties ;  no  higher  degree  of  happiness 
for  her  attainment,  than  consummate  communion ;  no  other  be- 
loved for  her  affection ;  and  no  other  end  for  her  existence. 
Nor  is  this  all.  In  communion  with  God,  the  soul  shares  of 
his  fulness,  communicates  of  his  glory,  drinks  at  his  pleasures, 
satiates  herself  with  his  love,  participates  of  his  communica- 
ble perfections,  enters  into  his  joy,  and  partakes  of  the  divine 
nature.  O  life  of  angels!  O  paradise  of  love!  O  trans- 
porting employ!  O  ecstacy  of  bliss!  The  soul  is  always 
with  God ;  now  in  prayer,  then  in  praise ;  now  in  meditation, 
then  in  ejaculation ;  she  has  not  a  complaint  but  she  tells  to 
God;  not  a  grief  but  she  makes  known  to  him;  not  a  sin  but 
she  mourns  over  to  him;  not  a  request,  not  a  desire,  but  she 
reveals  to  him.  O  that  holy  intimacy  that  is  contracted  be- 
tween the  soul  and  God!  that  freedom  of  converse,  that 
wrestling  with  God  in  prayer,  disputing  about  the  blessing ! 
Let  me  go; — Iinll  not  let  thee  go  until  thou  bless  me! — This 
is  the  life  of  heaven  on  earth,  God  come  down  to  man  or  man 
taken  up  to  God. 

Now,  my  soul,  what  sayest,  what  thinkest  thou  of  all  this  ? 
Ah !  the  carnal  mind  is  enmity  against  God,  and  against  com- 
munion with  God.  Then  I  must  either  be  crucified  to  the 
world,  or  cursed  with  the  world.  It  is  not  a  Sabbath-day's 
devotion,  a  rapture  in  time  of  praise  or  prayer,  and  returning 
greedily  to  the  world.  Communion  is  another  thing  than 
I  have  hitherto  taken  it  to  be.  It  is  constant  and  continual. 
I  should  endeavour  to  keep  my  soul  always  in  an  heavenly 
frame,  even  in  earthly  affairs :  thus  the  angels,  even  m  mes- 
sages to  our  world,  carry  heaven  with  them.  Although  I 
must  mind  the  necessary  affairs  of  this  life,  yet  I  should  carry 
God  to  the  field  with  me,  and  to  the  closet,  to  the  street,  and  to 
my  table.  I  should  work,  and  walk,  fall  asleep,  and  awake 
in  his  presence ;  and  talk  with  him  on  my  bed,  when  all 
around  me  keep  silence ;  and  when  hurried  away  with  vain 
rovings,  my  soul  should  still  return  to  God  as  her  centre,  as 
her  resting  place. 


MISCELLANEOUS  MEDITATIONS.  35 

O  the  pleasure  that  is  in  this  life  of  communion  with  God! 
it  is  a  young  heaven,  with  which,  in  the  highest  degree  of 
perfection,  all  the  saints  in  glory  are  blessed. — Then,  Lord, 
begin  this  life  of  communion  in  my  soul,  to  which  I  am  loo 
much  a  stranger;  destroy  every  thing  that  would  destroy  it: 
and  as  I  would  desire  to  live  with  thee  hereafter,  so  let  me 
endeavour  to  live  with  thee  here,  and  thus  improve  for  eter- 
nity, and  prepare  for  the  world  to  come. 


MEDITATION  XVI. 

THE   DISPOSAL   OF  PROVIDENCE   ALWAYS   BEST. 

Why  would  I  still  take  the  government  of  myself  out  of 
thy  hand,  and  choose  according  to  my  fond  desires?  Can  my 
ignorance  penetrate  through  the  thick  darkness  of  futurity? 
Who  would  choose  a  blind  mad-man  to  guide  him  through  some 
lonely  ways  and  intricate  meanders,  with  which  neither  the 
traveller  nor  the  guide  are  acquainted  in  the  least:  since  he 
might  lead  him  where  he  lists,  and  stab  him  as  he  strays?  It 
is  surely  safer  to  walk  by  faith  in  God,  than  to  be  led  by 
fancy.  I  choose  what  is  most  agreeable  to  me :  but  God  choo- 
ses what  is  most  advantageous  for  me :  and  proves,  in  his  dis- 
posal of  me,  that  his  love  to  me  is  greater  than  my  love  to 
myself.  I  love  blindly,  but  he  loves  with  the  wisdom  of  a 
God.  I  would  have  my  prayers  answered  at  my  time,  but 
God  answers  them  at  his  time,  which  is  always  the  best  time. 
I  would  have  my  blessings  in  sum,  but  he  gives  them  in  par- 
cels, because  I  could  not  bear  them  all  at  once.  So  the 
prudent  mother  feeds  her  child,  not  according  to  the  irregular 
appetite  of  her  infant,  to  avoid  surfeits,  but  according  to  its 
real  necessity,  to  afford  nourishment.  In  this  unhappy  life,  it 
is  not  the  least  of  my  happiness,  that  I  am  not  at  my  own 
direction,  at  mine  own  disposal :  for  a  ship  without  pilot,  and 
at  the  mercy  of  wind  and  waves,  might  as  well  find  the  de- 
sired port,  as  I  attain  to  rest  and  tranquillity. 

Through  faith  and  patience  it  is  that  I  must  inherit  the 
promises ;  therefore  God,  to  make  me  inherit  them  in  the  way 
that  all  the  saints  have  done  before,  tries  my  patience,  and 
exercises  my  faith ;  and  dare  I  quarrel  his  conduct,  or  be 
displeased  at  such  bright  displays  of  his  peculiar  care  and 
loving  kindness?  Why,  then,  so  many  risings  in  my  breast, 
so  many  doubtings  in  my  soul  ?     Hence  I  will  conclude  of 


36  SOLITUDE  SWEETENED;  OR, 

every  contingency  in  my  lot,  however  contrary  to  my  enter 
prises  and  designs,  however  crushing  to  flesh  and  blood,  that 
it  is  the  very  best  for  me,  both  with  respect  to  this  world  and 
that  which  is  to  come. 


MEDITATION  XVU. 

LOVE  IN  ITS  FOUKFOLD  EXTENSION. Eph.  iii.  18. 

Some  things  may  have  height  as  the  heavens,  depth  as  the 
sea,  and  breadth  and  length  as  the  earth;  but  love  divine  has 
an  height  which  cannot  be  seen,  a  depth  which  cannot  be 
sounded,  a  length  which  cannot  be  limited,  and  a  breadth 
which  cannot  be  measured  I  O  Lord  I  may  I  know  thy  love 
in  its  depth,  in  bringing  me  out  of  the  lowest  hell;  in  its 
height,  in  setting  me  on  the  Redeemer's  throne ;  in  its  breadth, 
in  making  me  an  heir  of  God ;  and  in  its  length,  in  eternizing 
my  bliss  in  the  regions  of  glory.  This  love,  in  its  depth,  re- 
covers and  restores  fallen  man  to  endless  felicity;  in  its 
height,  crowns  and  confirms  the  church  of  the  first-born ;  the 
inhabitants  of  the  better  country  walk  at  liberty  in  its 
breadth,  and  rejoice  in  its  length,  its  eternal  duration. 

Thou,  Lord,  hast,  in  thy  love,  been  my  dwelling-place  be- 
fore the  mountains  were  brought  forth ;  and  art  my  dwelling 
rock  while  I  wander  in  the  howling  desert,  and  wilt  be  my 
temple  when  sun  and  moon  are  no  more.  Well  does  thy  love 
deserve  a  fourfold  definition,  that  answers  my  fourfold  situa- 
tion. Thou  hast  loved  me  with  an  everlasting  love,  when  in 
the  loins  of  my  parents,  therefore  with  loving  kindness  dost 
thou  draw  me.  Thou  lovest  me  now,  when  I  appear  in  this 
world,  a  man  composed  of  soul  and  body ;  therefore  dost  thou 
reveal  thyself  to  me.  Thou  wilt  love  me  when  I  exist  in  a 
separate  state,  when  my  body  is  laid  in  the  silent  grave,  and 
my  soul  carried  into  the  world  of  spirits ;  therefore,  at  my 
dissolution,  shall  I  enter  into  the  joy  of  my  Lord.  And  thou 
wilt  love  me  when  my  soul  and  body  are  united  again ;  there- 
fore, thou  wilt  pass  the  gracious  sentence  on  me,  in  the  sight 
of  men  and  angels ;  and,  in  the  sight  of  the  whole  world,  pre- 
sent me  with  a  crown  of  life,  a  crown  of  glory,  which  fadeth 
not  away.  When  I  lay  weltering  in  my  blood,  it  pitied  me ; 
when  running  on  in  the  mad  career  of  sin,  it  converted  me ; 
and  now  that  I  am  reconciled,  it  will  never  leave  me,  but  at 
last  will  crown  my  graces  with  perfection. 


MISCELLANEOUS  MEDITATIONBl.  37 

This  glorious  love  extends  to  every  point,  to  every  quarter. 
In  the  rugged  path  of  life,  it  supports  me ;  amidst  the  sorrows 
of  life,  it  comforts  me ;  in  the  hour  of  death,  it  is  my  sun  ana 
shield;  and  at  the  day  of  judgment,  shall  spread  an  heaven 
before  me.  This  love,  in  its  depth,  answers  my  necessities; 
in  its  height,  crowns  my  highest  expectations ;  in  its  breadth, 
replenishes  my  soul  with  goodness;  and  in  its  length,  satiates 
my  most  enlarged  desires  of  mind,  and  suits  the  eternity  of  my 
existence.  In  the  depth  of  this  love,  the  Son  of  God  became 
man:  and  in  its  height  men  are  made  the  sons  of  God.  It 
locks  the  gates  of  hell,  so  that  I  shall  never  fall  into  perdition; 
it  opens  the  gates  of  heaven,  so  that  I  shall  enter  in,  to  swim 
in  an  ocean  of  love,  whose  height  and  depth,  breadth  and 
length,  shall  be  the  subject  and  the  song  of  the  church 
triumphant,  round  the  throne,  through  everlasting  day. 


MEDITATION  XVIII. 

SLANDER. 

3£arch  17,  1767. 

What  a  wicked  world  do  we  live  in!  If  happy,  we  are 
envied;  if  miserable,  we  are  contemned;  and  in  every  con- 
dition slandered.  With  the  psalmist  of  old,  I  may  say,  "  the 
mouth  of  the  slanderer  is  opened  against  me."  With  him  I 
may  add,  "  They  have  spoken  against  me  without  a  cause." 
O  that,  witli  him,  I  could  also  say,  "  But  I  gave  myself  to 
prayer ! " 

I  am  not  the  first  that  have  suffered  innocently.  The  man 
after  God's  own  heart,  in  the  darkest  day  of  his  distress,  (for 
slander  has  no  pity,)  and  in  the  midst  of  his  life-guards,  is  at- 
tacked by  a  subject,  and  has  the  most  virulent  speeches  thrown 
out  against  him,  accompanied  with  dust;  and  the  mo?^bilter 
reproaches,  sent  home  with  vol] i^.^  -f  3-^^0,^5-1  David,  thou 
wast  ney<^r,niGx-t?-itite'a  lung,  nor  more  like  the  King  of  hea- 
Yen]  than  now,  who  makes  his  sun  to  shine  on  the  good  and 
the  evil,  and  sendeth  rain  on  the  just  and  unjust.  I  read,  I 
admire,  and  would  imitate :  "  Let  him  alone,  let  him  curse,  for 
the  Lord  hath  bidden  him."  Such  patience  under  such  ill 
usage,  at  any  other  time,  would  not  have  been  prudent;  but 
now  it  is  like  a  king,  like  a  saint,  like  an  angel,  like  God. 

From  David,  I  cast  mine  eye  to  David's  Lord,  the  God  of 
angels,  who,  by  his  own  creatures,  and  to  his  very  face  is 
called  a  devil.     He  whose  miracles  set  his  divinity  above 

D 


38  SOLITUDE  SWEETENED;  OR, 

doubt,  is  accused  as  a  deceiver,  condemned  as  an  impostor, 
and  executed  as  a  malefactor;  yet  hear  his  prayer;  "Father, 
forgive  them,  for  they  know  not  what  they  do."  The  patience 
of  the  type,  and  the  prayer  of  the  antitype,  let  me  study  to 
imitate. 

How  cautious  should  we  be  in  believing  detracting  stories, 
since  nothing  can  be  liker  truth,  yet  nothing  more  untrue, 
than  the  slander  I  complain  of  But  O  how  sweet  is  the  tes- 
timony of  a  good  conscience!  It  is  an  impenetrable  shield 
against  all  the  poisoned  arrows  of  reproach.  When  the  soul 
can  call  in  the  heart-searching  God  to  witness  its  innocency, 
well  may  it  triumph,  knowing  that  "the  curse  causeless  shall 
not  come."  But  how  difficult  is  it  to  be  of  a  meek  and  for- 
giving spirit,  when  despitefully  used !  To  love  an  enemy, 
and  forgive  an  evil-speaker,  is  an  higher  attainment  than  is 
commonly  believed.  Christianity  in  theory,  and  Christianity 
in  practice,  are  very  different  things.  It  is  easy  to  talk  of 
Christian  forbearance  among  neighbours,  but  to  practise  it 
ourselves,  proves  us  to  be  Christians  indeed.  The  surmises 
of  a  few  credulous  persons  need  hot  trouble  that  man  who 
knows  his  cause  is  soon  to  be  tried  in  court,  and  he  openly 
acquitted.  So  the  evil  language  of  evil  times  need  not  greatly 
disturb  me,  since  in  the  day  of  judgment  "my  judgment  shall 
be  brought  forth  as  the  noon-day."  While  I  pray  for  pardon 
to  my  slanderers,  I  also  plead,  that  their  evil  speeches  may 
not  be  established  in  the  earth. 

The  circumstances  of  David  change,  but  not  his  heavenly 
temper.  Hence  the  abandoned  Benjamite  neither  finds  him 
the  desperado  when  driven  from  Jerusalem,  nor  the  tyrant 
when  returning  in  triumph.  *  I  have  sinned,'  says  the  pros- 
trate rebel;  'I  pardon,'  says  the  prosperous  king. — ^Whatl 
my  Lord,'  cries  Abishai,  'shall  not  Shimei  be  slain,  that 
cursed  the  Lord's  anointed  ? '  *  No ;  shall  my  restoration  be 
laid  in  blood  ?  May  not  I  pardon,  for  am  not  I  king  this  day  in 
Israel?'  Thus  David  will  not  avenge  his  personal  injury,  but 
as  Shimei's  malediction  was  a  breach  of  the  law  of  heaven, 
commits  the  matter  to  Solomon,  and  his  wickedness  at  last 
found  him  out. 

My  passion  runs  in  a  wrong  channel;  for  my  grief  should 
be  greater  that  the  malicious  slanderer  sins  against  God, 
against  his  own  soul,  and  against  the  truth,  in  his  elaborate  lies, 
than  for  all  the  mischief  his  bitter  reproaches  can  do  to  me. 

Every  time  the  military  man  enters  the  field  of  battle,  he 
must  either  stand  his  ground,  or  come  off  with  disgrace  j  so 


MISCELLANEOUS  MEDITATIONS.  39 

under  every  trial  my  graces  either  must  reap  advantage,  or 
suffer  loss.  Therefore,  my  present  duty  is  not  to  slander  my 
slanderers,  not  to  meditate  revenge,  or  rejoice  when  evil  finds 
them:  But,  first,  to  justify  God  in  all  things;  then,  to  forgive, 
pray  for,  and  love  mine  enemies;  thirdly,  to  study  what  I  may 
be  reproved  in,  chastised  for,  or  instructed  about;  and,  lastly, 
that  every  grace,  (faith  in  God,  patience  under  the  rod,  hu- 
mility of  mind,  and  meekness  towards  all,)  may  improve 
under  the  present  providences. 


IMEDITATION  XIX. 

FEAR,   AND   OTHER   PASSIONS. 

Four  things  I  should  fear;  God,  myself,  temptation,  and 
sin.  I  should  fear  God  for  his  greatness;  self,  for  its  infir: 
mity;  temptation,  for  its  danger;  and  sin  for  its  defilement.  I 
should  fear  God  with  love;  myself  with  caution;  sin  with 
hatred;  and  temptation  with  resolution.  The  fear  of  God 
will  take  away  the  fear  of  man ;  the  fear  of  self  will  moderate 
the  love  of  self;  the  fear  of  sin  will  make  watchful  against 
sin;  and  the  fear  of  temptation  will  be  an  antidote  against 
temptation.  My  fear  of  God  should  be  constant  with  cheer- 
fulness; of  self,  constant  with  trembling;  of  sin,  constant 
with  watchfulness;  and  of  temptation,  constant  with  vigilance. 
The  first  is  my  attainment;  the  second  is  my  duty;  the  third 
is  my  wisdom;  and  the  fourth  is  my  prudence.  The  fear  of 
sin  shall  fly  away,  when  I  am  made  perfect  in  holiness,  and 
pass  into  glory;  the  fear  of  self  shall  cease,  when  self  is  put 
off,  and  God  is  all  in  all ;  the  fear  of  temptation,  when  Satan 
is  trodden  under  my  feet;  but  the  fear  of  God  shall  endure 
for  ever;  only  the  panic  is  removed,  when  love  is  made  per- 
fect, and  casteth  out  fear;  for  the  fear  of  saints,  struggling 
with  a  body  of  sin  and  death,  hath  torment  in  it;  but  there  is 
no  torment  in  the  fear  of  seraphic  hosts,  who,  with  the  pro- 
foundest  awe  and  reverence  before  the  throne,  cover  their 
faces  with  their  wings.  I  see,  then,  that  love,  accompanied 
with  fear  that  has  cast  out  the  torment  of  terror,  shall  dwell 
in  every  glorified  breast. 

Several  things  should  be  the  objects  of  my  most  ardent 
desire;  as,  the  lessening  of  Satan's  kingdom;  the  down- 
fall of  the  Roman  Antichrist,  and  Mahometan  delusion;  the 
conversion  of  the  Jews;  the  spreading  of  the  gospel  and 


40  SOLITUDE  SWEETENED;  OR, 

knowledge  of  God  through  the  world ;  the  growth  of  practical 
religion  in  every  breast;  and  the  hastening  of  the  glory  of 
the  latter  days. 

Several  things  I  should  admire  and  wonder  at;  as,  the 
being  and  perfections  of  God ;  the  unity  in  Trinity,  and  Trin- 
ity in  unity ;  the  love  of  God ;  the  incarnation  of  the  Son ; 
the  passion  of  Christ;  the  purchase  of  his  sufferings;  the 
names  of  Immanuel;  the  offices  of  the  Redeemer;  the  rela- 
tions of  the  God-man;  the  Holy  Ghost's  indwelling  in  the 
soul ;  the  union  of  saints  to  their  Head ;  the  communion  of 
creatures  with  God;  the  justification  of  the  guilty;  the  sanc- 
tification  of  the  unclean ;  the  glorification  of  man  that  is  but  a 
worm;  the  great  and  precious  promises;  the  excellency  of 
grace;  the  efficacy  of  faith;  the  nature  and  immortality  of  the 
soul;  and  the  glories  of  the  world  to  come. 

Several  things  I  should  mourn  over;  as,  the  hardness  of 
my  heart;  my  ignorance  of  God;  my  lukewarmness  in  the 
matters  of  his  glory;  the  pre  valency  of  sin;  my  want  of 
love;  my  promptitude  to  revenge;  my  complacency  in  cre- 
ated enjoyments;  a  carnal  mind  and  tongue;  and  careless- 
ness about  the  concerns  of  the  unseen  world :  and  abroad  the 
world,  I  should  mourn  over  the  degeneracy  of  the  times ;  the 
corruption  of  morals;  the  abounding  of  iniquity;  the  tram- 
pling on  truth;  and  the  adorning  of  the  temple  of  error; 
which,  if  attacked,  an  outcry  is  made,  Great  is  the  light  of 
nature,  the  power  of  free  will,  and  the  excellency  of  morality, 
the  goddess  of  the  universe. 

Several  things  I  should  prefer  to  others ;  as,  the  glory  of 
God  to  all;  his  honour  to  my  credit;  and  his  love  more  than 
my  own  life : — and  I  should  grieve  more  at  the  sins  of  others, 
than  for  mine  own  sorrows,  and  count  my  sins  a  heavier  bur- 
den than  my  afflictions.  I  should  esteem  the  promise  of 
eternal  life  more  than  the  possession  of  all  created  things,  and 
inward  joy  more  than  outward  peace. 

And,  finally,  in  the  midst  of  all,  several  things  should  cause 
me  to  rejoice;  as  that  God  governs  all  things;  that  all  things 
shall  work  for  his  glory,  and  the  good  of  his  people;  that 
righteousness  shall  dwell  in  the  earth,  and  sin  as  ashamed 
stop  its  mouth ;  that  grace  shall  be  perfected ;  conquest  crown 
the  wrestler;  and  love  be  blown  into  a  flame,  when  eternal 
life  is  the  portion  of  the  soul,  and  God  is  all  in  all  in  heaven, 
where  vision  shall  be  without  the  glass,  fruition  above  mea- 
sure, communion  inconceivably  and  divinely  near,  knowledge 
full,  and  the  saints,  (in  the  highest  perfection  that  creatures 


MISCELLANEOUS  MEDITATIONS.  41 

can  attain  unto,)  made  partakers  of  the  divine  nature!  Now, 
what  joy  may  it  afford,  that  the  glory  of  this  day,  the  dawn- 
ing of  eternal  glory,  is  not  very  far  away  ? 


MEDITATION  XX. 

UNIVERSAL   I>IPR0VEMENT. 

As  there  is  not  a  moment  of  time  but  I  must  account  for, 
so  there  is  nothing  that  happens  me  but  I  should  improve. 
Miseries  I  should  improve,  to  remind  me  of  my  pedigree, 
that  my  first  father  had  sinned;  mercies,  in  admiring  the 
fountain  whence,  and  the  freeness  witli  which  they  flow; 
prosperity,  in  cheerful  devotion;  adversity,  in  considera- 
tion; riches,  in  charity;  poverty,  in  contentment;  opportu- 
nity of  revenge,  in  a  frank  forgiveness,  and  doing  good  for 
ill;  evil  company,  in  raising  my  estimate  of  the  saints  of 
God;  loss  of  relations,  in  loosening  my  affections  from  the 
creature,  raising  them  to  the  immortal  world,  and  remem- 
bering my  latter  end ;  sickness,  in  preparing  for  my  change ; 
health,  in  a  cheerful  performance  of  Christian,  relative,  and 
social  duties;  knowledge,  in  trying  all,  and  holding  fast  that 
which  is  best;  crosses  and  losses,  in  learning  the  vanity  of 
the  world;  answers  of  prayer,  in  returns  of  praise;  delays, 
in  patience;  disappointment,  in  resignation;  changes  in  my 
lot,  in  submission;  the  uproar  of  kingdoms,  in  remembering 
that  God  rules  the  nations,  and  stills  the  tumults  of  the  people; 
temptation  to  sin,  in  flying  to  the  grace  of  God,  distrusting 
self,  and  improving  the  promise ;  the  falsifying  friend,  in  ado- 
ring the  faithfulness  of  God;  strife  and  discord  in  church  or 
state,  in  admiring  tlie  happy  state;  Vvhen  the  adorers  are  one 
before  the  throne;  manifestation,  in  humility;  desertion,  in 
holy  diligence;  correction,  in  amendment:  gifts,  for  edifica- 
tion: time,  for  eternity:  grace,  for  glory:  and  my  soul  in  all 
her  faculties,  for  God. 


MEDITATION  XXI. 

THE   soul's    enlargement   ON   HIGH. 

1757. 

Here  the  soul,  confined  to  clay,  is  like  a  royal  personage 
in  prison,  whose  grand  attendance  is  not  seen,  because  he 
cannot  come    abroad.      While  this   heaven-born   excellency 

d2 


42  SOLITUDE  SWEETENED;  OR, 

is  here  below,  wisdom  differs  but  a  little  from  folly:  under- 
standing is  but  a  few  degrees  removed  from  ignorance :  and 
all  the  mental  powers  are  feeble.  But  O  the  enlargement 
of  the  soul  on  high!  This  map  of  future  glories,  now  folded 
up  in  flesh,  shall  be  extended  in  breadth  and  length  above. 
How  penetrating  then  shall  wisdom  be!  how  active  every 
power!  how  vigorous  the  flame  of  love!  how  enlarged  the 
understanding!  and  how  beautiful  in  the  heights  of  glory 
shall  the  whole  soul  appear!  Here,  the  child  of  grace,  who 
was  glad  of  a  seat  on  the  threshold  of  the  temple,  and  could 
with  joy  have  been  but  a  door-keeper  in  the  house  of  God, 
shall  not  only  be  a  pillar  in  the  temple  above,  but  shall  be  a 
living  temple,  in  which  the  Father,  Son,  and  Holy  Ghost, 
shall  condescend  to  dwell,  and  fill  for  ever  with  his  glory! 
O  transcending  bliss !  to  be  dignified  with  such  an  inhabitant, 
who  will  write,  in  letters  of  immutable  love,  "This  is  my 
rest,  here  will  I  dwell  for  ever,  for  I  desire  it,  and  delight  in 
it."  Yea,  in  fine,  the  soul  which  would  be  content  to  shine 
as  the  least  star  in  the  firmament  of  glory,  shall,  in  the  vis- 
ions of  God,  be  extended  to  a  transparent  heaven,  and  spread 
into  a  cloudless  sky,  in  which  all  the  perfections  of  God  shall 
sparkle  like  the  stars,  and  the  graces  of  the  Holy  Spirit,  like 
so  many  planets  shall  roll  round  the  sun  of  righteousness, 
eager  to  approach  his  assimilating  beams,  his  vivifying  rays : 
while  he,  the  sum  and  source  of  bliss,  fixed  in  his  love  in  the 
centre  of  the  soul,  shall  spread  his  quickening  flames  to  every 
corner  of  the  heart.  No  more  vexations,  like  vapours  exhaled 
by  the  heat  of  righteous  indignation,  shall  fill  my  atmosphere 
with  the  suffocating  fogs  of  anguish,  or  fall  in  showers  of  sor- 
row that  end  in  streams  of  briny  tears.  Thunders  and  tem- 
pests there  no  more  molest,  where  all  is  tranquillity;  no 
eclipse,  where  all  is  light;  no  shadow,  where  all  is  illumina- 
tion ;  no  evening,  where  all  is  everlasting  day. 

This  sky,  spread  out  by  the  fingers  of  redeeming  love,  this 
new  created  heaven,  is  not  only  beauteous  like  a  molting 
looking-glass,  but  shall  be  strong  to  stand  for  ever;  and  then, 
and  there,  O  how  shall  union  be  strengthened,  assimilation 
increased!  How  shall  joy  heighten,  wisdom  grow,  knowledge 
ripen,  communion  be  most  free,  and  ecstacy  and  rapture 
swell,  fill,  and  overflow  forevermore ! 


MISCELLANEOUS  MEDITATIONS.  43 


MEDITATION  XXII. 

AFFLICTION   THE   LOT   OF   SAINTS    BELOW. 

May  13  and  19,  1757. 
While  I  am  mortal,  I  must  taste  of  the  waters  of  3Iara, 
drink  of  the  cup  of  adversity,  and  swim  the  tempestuous 
ocean.  It  is  the  perfection  of  angels,  that  they  could  never 
know  the  pathos  of  mental  disquiet,  or  the  pangs  of  anguish  ; 
and  it  is  the  happiness  of  departed  saints,  to  obtain  joy  for 
mourning,  a  crown  for  crosses,  and  to  forget  their  misery,  if 
not  wholly,  yet  to  remember  it  as  waters,  once  swelled  to  a 
dreadful  flood,  but  that  now  for  ever  flow  away.  It  is  then  the 
misery  of  the  sons  of  men,  only  while  here,  to  be,  as  it  were, 
a  mark  set  up  for  the  arrows  of  tribulation,  and  to  be  engaged 
in  constant  war,  and  in  perpetual  broils ;  but  it  is  the  privi- 
leges of  the  Christian  soldier  to  wear  the  shield  of  faith,  with 
which  he  shall  be  able  to  quench  the  fiery  darts  of  Satan, 
and  to  ward  off  the  sling-stones  of  tribulation  which  pelt  him 
from  every  quarter.  How,  then,  may  I  triumph  under  all  my 
afflictions,  I  consider, 

1.  That  they  come  from  God,  whatever  be  the  instrument. 
"Thou  hast  chastised  me,  and  I  was  chastised:  thou  hast 
afflicted  me  in  faithfulness." 

2.  That  they  are  out  of  love :  "  Whom  the  Lord  loveth  he 
chasteneth,  and  scourgeth  every  son  whom  he  receiveth." 

3.  That  they  are  for  my  good :  "  Fathers  of  our  flesh  chas- 
tise us  for  their  pleasure,  but  he  for  our  profit,  that  we  may 
be  partakers  of  his  holiness." 

4.  That  they  are  for  the  exercise  of  grace,  even  of  that  no- 
ble grace  of  faith :  "  When  I  am  afraid,  I  will  trust  in  thee ;" 
here  faith  is  improved  by  affliction.  "My  brethren,  count  it 
all  joy  when  ye  fall  into  divers  temptations,  knowing  that  the 
trying  of  your  faith  worketh  patience.  Not  only  so,  but" 
(strange  to  tell!)  "we  glory  in  tribulation  also,  knowing  that 
tribulation  worketh  patience,  and  patience  experience,  and 
experience  hope,  and  hope  maketh  not  ashamed,  because  the 
love  of  God  is  shed  abroad  in  our  hearts  by  the  Holy  Ghost." 

5.  They  are  noble  antidotes  against  and  preservatives  from 
sin:  "Ere  I  was  afflicted,  I  strayed, but  now  I  keep  thy  word." 

6.  They  assimilate  the  saints  to  their  glorious  Head,  their 
sympathising  and  feeling  High  Priest,  who  was  "a  man  of 
sorrows,  and  acquainted  with  grief: "  yea,  in  the  work  of 


44  SOLITUDE  SWEETENED;  OR, 

redemption,  "  the  Captain  of  their  salvation  was  made  perfect 
through  sufferings." 

7.  They  give  a  general  disgust  of  all  created  things,  and  prove 
the  creature  to  be  subject  to  vanity;  hence,  says  one  much 
inured  to  affliction, "I  have  seen  an  end  of  all  perfection." 

8.  They  teach  humanity  and  sympathy  to  fellow-creatures 
in  the  same  circumstances.  Israel,  from  their  being  stran- 
gers, were  to  know  the  heart  of  a  stranger,  and  deal  kindly 
with  him ;  and  in  this  men  ought  to  imitate  him, "  who  suffered 
being  tempted,  that  he  might  know  how  to  succour  them  that 
are  tempted,  and  be  a  merciful  High  Priest  to  his  people." 

9.  They  make  very  humble,  and  break  the  haughty  mind 
and  bring  down  the  lofty  thought:  "I  shall  go  softly  all  my 
years,  in  the  bitterness  of  my  soul ;  my  soul  is  as  a  weaned 
child;"  and  God  has  this  in  view  by  them,  to  hide  pride 
from  man. 

10.  They  make  the  man  rightly  exercised  therein,  to  know 
himself,  and  think  on  his  former  ways ;  to  resort  often  to  the 
throne  of  grace,  go  often  to  God,  and  increase,  as  it  were,  the 
acquaintance  between  God  and  his  soul :  "  In  the  day  of  my 
trouble  I  sought  the  Lord. 

11.  They  give  clear  and  certain  proof  of  the  providence 
of  God,  who  in  six  troubles  and  in  seven  delivers  out  of  them. 
They  preach  his  power,  who  makes  his  people  pass  through 
fire  and  water,  not  to  other  ruin,  which  we  might  well  expect, 
but  to  a  wealthy  place,  to  heaven  and  to  glory. 

They  prepare  for  glory,  and  make  us  fit  to  join  the  company 
of  those  that  came  out  of  great  tribulation,  and  have  washed 
their  garments  and  made  them  white  in  the  blood  of  the  Lamb, 
therefore  are  they  before  the  throne  of  God,  and  enjoy  him 
in  all  his  divine  plenitude,  world  without  end. 

Shall  I,  then,  despise  the  discipline  of  heaven,  from  which 
none  are  exempted,  no,  not  the  Son  of  God?  Yea,  all  the 
heirs  of  glory  are  brought  up  in  the  school  of  the  cross. — O 
royal  privilege,  inestimable  blessing,  to  be  under  the  care  of 
heaven,  and  tuition  of  God!  Away,  despondency,  begone; 
thou  wouldst  cast  a  covering  over  the  love  of  him  who  is  my 
tower  in  troublous  days;  and  make  me  conclude  hardly  of 
him  who  has  thoughts  of  kindness  towards  me. — Can  infinite 
wisdom  be  at  a  loss  to  contrive,  or  infinite  power  nonplussed 
to  bring  to  pass,  to  bring  to  perfection,  my  relief?  Till  then, 
I  shall,  I  will  believe;  nor  shall  I  look  to  means,  or  tie  Omni- 
potence to  them.  Brings  Israel  to  the  rock  to  quench  their 
thirst!     What!     Can  solid  flint  be  converted  into  a  cooling 


MISCELLANEOUS  MEDITATIONS.  45 

Stream?  But,  lol  the  aged  sides  divide  asunder,  and  let  the 
promised  springs  refresh  the  parched  hosts.  Omnipotence, 
rather  than  not  perform,  will  stop  the  course  of  nature,  and 
make  the  restless  billows  rise  in  liquid  walls,  that  Israel's 
bondaged  sons  may  tread  the  trackless  sand;  will  bid  the  ra- 
ven feed,  with  morning  and  evening  care,  the  wandering 
prophet;  and  forbid  the  fire  to  burn,  or  even  to  singe  the  gar- 
ments of  the  glorious  martyrs;  yea,  to  feed  his  chosen  people, 
he  creates  and  rains  down  manna  from  above.  Who,  then, 
should  bound  his  power,  or  doubt  his  faithfulness?  God  will 
never  break  his  word,  whatever  men  think,  nor  falsify  his 
faithful  promise.  Cursed  unbelief  implies,  that  either  God 
promises  what  he  never  intends  to  perform,  or  what  he  is  not 
able  to  perfect;  both  which  are  blasphemous;  both  which,  O 
my  soul!  abhor,  and  rather  rejoice  in  tribulation,  which,  when 
watered  by  the  dew  of  heaven,  is  so  far  from  being  a  barren 
soil,  that  it  is  the  nursery  of  other  graces,  and  brings  forth  pa- 
tience, and  patience  experience,  and  experience  hope,  and 
hope  strong  confidence,  and  sweet  dependence  on  that  God 
whose  love  is  shed  abroad  in  the  heart  by  the  Holy  Ghost. 

Again,  in  affliction  the  saints  are  ascertained  of  the  love 
and  care  of  God,  when  their  prayers  enter  into  his  holy  habi- 
tation, and  their  requests  are  answered  to  the  joy  of  their 
soul.  Hence  it  was  sin  in  Israel  to  chide  with  Moses,  and  to 
quarrel  with  God,  when  brought  into  difficulties  and  dangers 
that  seemed  inextricable  every  way.  Before  them  the  Red 
Sea  forbids  them  to  advance,  high  hills  on  every  side  hinder 
their  escape,  and  behind  advancing  hosts,  swoln  with  rage, 
and  ravening  after  blood,  deny  a  safe  retreat. — Now  man  is 
more  than  nonplussed;  all  courage  fails;  faith  and  hope  are 
low;  fears  are  high;  and,  alas!  their  eye  is  not  towards  Him 
who  can  do  all  things,  and  who  did  instantaneously,  to  mani- 
fest his  power,  and  fix  his  people's  faith  in  himself,  divide  the 
raging  floods,  and  build  the  restless  waters  in  crystal  walls, 
to  bound  their  steps  in  ways  not  known  before,  and  clothe 
their  rear  in  shady  night  which  darted  pitchy  darkness  in  the 
eyes  of  the  keen  pursuer. 

Seeing  Thou,  O  Governor  of  men!  canst  make  crooked 
things  straight,  rough  places  plain,  and  affliction  even  to  be- 
come a  friend,  I  will  rejoice  in  thee  for  ever,  nor  quarrel  at 
thy  conduct.  Yea,  wo  to  them ;  nay,  wo  to  me,  if  I  use  any 
unlawful  means,  or  be  too  anxious  to  set  my  nest  on  high, 
that  I  may  be  delivered  from  the  power  of  evil.  Agitating 
affliction,  like  the  flux  and  reflux  of  the  sea,  casts  out  mire 


46  SOLITUDE  SWEETENED;  OR, 

and  dirt,  sweeps  its  troubled  bosom,  refines  the  affections,  and 
purifies  the  soul.  Take  courage,  O  my  soul!  and  mind  that 
yet  a  little  while  and  sin  is  no  more,  and  sorrow  is  no  more, 
and  temptations  are  no  more,  and  troubles  are  no  more ;  and 
time  is  no  more :  but  yet  a  little  while,  and  love,  and  life,  and 
light,  and  liberty,  and  joy,  and  glory,  rapture  and  delight :  in 
a  word,  God  and  all  his  fulness,  are  thine  for  evermore. 


MEDITATION  XXIII. 

PRIVATE   EXPERIENCE. 

3Iay  24,  1757. 

Othe  wonderful  condescension  of  God!  If  he  looks  into 
heaven,  among  thrones  and  dominions,  seraphim  and  cheru- 
bim, it  is  humility,  stupendous  humility.  How  much  more 
when  he  casts  his  caring  eyes  on  this  inferior  world !  But  still 
most  of  all,  when  he  hears  the  cries,  and  answers  the  re- 
quests of  one  who  is  infinitely  less  than  the  least  of  all  his 
mercies!  Thou  heist  heard,  and  I  am  revived;  thou  hast  an- 
swered me,  and  I  am  confirmed  in  my  belief  of  thy  love  towards 
me.  O  Lord!  henceforth  let  all  my  love  be  thine  and  on  thee 
let  all  my  faith  depend.  Now  I  know  to  whom  to  fly,  and 
where  it  is  safe  to  hide  me.  Now  I  know,  that  one  day  is  to 
God  as  a  thousand  years,  and  that  whatever  he  can  do  in  a 
thousand  years,  he  can  do  in  one  day.  Now,  to  the  friend  that 
sticketh  closer  than  a  brother,  with  confidence  I  will  cleave. 
Faith  could  never  be  too  large  in  its  requests  to  God  in  prayer, 
but  God  has  many  a  time  gone  beyond  faith  in  his  returns  of 
mercy,  and  made  the  blessing  broader  than  belief  itself,  and 
more  extensive  than  the  utmost  expectation. 

Alas !  it  is  night  in  the  soul,  when  unbelief  suggests  that 
God's  ear  is  heavy  that  he  cannot  hear,  and  his  hand  shor- 
tened that  he  cannot  save.  Lord,  let  such  a  night  never 
spread  over  my  horizon ;  but  let  the  day  star  of  faith  spread 
out  the  purpled  morning,  till  the  glorious  sun  brings  in  the 
perfect  day.  Mine  extremity  has  been,  and  still  shall  be,  thine 
opportunity  to  appear  in  my  relief.  Circumstances  with  me 
may  come  to  my  utmost,  even  to  my  last  extreme,  but  can 
never  come  to  thy  utmost ;  but  even  though  it  were  so,  thou 
canst  save  to  the  uttermost  all  that  come  unto  thee. — Let  others 
conclude  of  the  conduct  of  providence  as  they  please.;  but 
for  my  part,  I  approve  and  praise,  and  henceforth  shall  be  at 


MISCELLANEOUS  MEDITATIONS.  47 

thy  disposal,  O  glorious  Governor  of  men  and  angels!  Do 
with  me  as  thou  wilt,  for  thy  kindness  I  have  experienced 
from  my  cradle,  and  shall  do  to  the  tomb.  The  world  is  a 
stranger  to  the  mystery  of  providence,  and  to  the  communion 
thy  people  have  with  thee  therein.  They  know  nothing  of 
the  prayer  of  faith,  nor  of  the  return  of  prayer.  When  the 
soul  is  helped  to  take  firm  hold  of  God  in  the  promise,  and  to 
look  to  him  alone,  and  nothing  else,  and  none  besides,  it  is  a 
prelude  of  approaching  mercy. — Now  if  my  conscious  soul 
can  blush,  let  me  be  ashamed  out  of  my  unbelief  for  ever. 
Blessed  be  thy  name  that  thou  hast  not  dealt  with  me  as  I  have 
sinned,  given  me  mine  own  measure  into  my  bosom,  and  re- 
paid my  low  thoughts  of  God  with  scanty  outlettings  of  thy 
kindness.  Now,  O  Lord!  hold  me  in  the  hollow  of  thy  hand, 
and  under  thy  wings  let  me  reside ;  while  any  way  thou  shalt 
dispose  of  me,  shall  every  way  delight  me,  till  I  am  brought  at 
last  beyond  the  line  of  time,  where  changes  and  mutations 
shall  never  more  take  place. 


MEDITATION  XXIV. 

ALL  PLENITTDE   IN   CHRIST,   TO  ANSWER   ALL  THE   WANTS 
OF   HIS   PEOPLE. 

May  24,  1757. 
In  Christ  dwells  all  the  fulness  of  the  Godhead  bodily,  that 
out  of  his  fulness  I  may  receive,  and  grace  for  grace.  Have 
I  destroyed  myself  by  sin  ?  On  him  who  is  mighty  to  save 
from  sin  and  wrath  has  God  laid  help  for  me — Is  my  foolish 
mind  darkened,  and  am  I  a  guilty,  polluted,  and  ruined 
wretch?  Of  God  he  is  made  to  me  wisdom,  righteousness, 
sanctification,  and  redemption. — Am  I  of  yesterday,  and  pass 
away  as  a  shadow?  He  is  the  Ancient  of  days,  and  endureth 
for  evermore. — Am  I  of  few  years,  and  full  of  trouble?  He 
is  my  life,  the  length  of  my  days,  and  the  joy  of  my  heart. — 
Am  I  exposed  to  contempt?  He  shall  be  to  me  for  a  crown 
of  glory,  and  for  a  diadem  of  beauty. — Am  I  travelling 
through  the  wilderness?  He  is  my  staff,  and  on  him  I  lean 
all  the  v/ay. — Am  I  on  my  last  journey  to  my  long  home? 
He  is  my  leader,  and  my  rewarder. — Am  I  a  sheep  ?  He 
is  my  pasture,  and  my  green  pasture  too. — ^Am  I  hungry  and 
thirsty?  He  is  my  heavenly  manna,  and  gives  me  to  drink 
of  the  water  of  life. — ^Am  I  weary?    He  is  my  rest  and 


48  SOLITUDE  SWEETENED;  OR, 

refreshing. — Am  I  weak?  He  is  strength  to  them  that  turn  the 
battle  to  the  gate. — Am  I  oppressed  and  wronged?  He  is  my 
judge,  and  my  avenger. — Am  I  reproached?  He  will  bring 
forth  my  judgment  as  the  noon-day  and  the  reproach  of  his 
people  he  will  wipe  away. — Am  I  a  stranger?  He  is  my 
shield. — Am  I  a  soldier?  He  is  my  captain,  and  complete 
armour. — Must  I  fight  in  the  field  of  battle? — He  is  my 
covering  in  the  day  of  war. — Do  I  sit  in  darkness?  He  is 
my  light. — In  doubts?  He  is  my  counsellor. — Am  I  ignorant? 
He  is  made  of  God  wisdom  to  me. — Am  I  guilty  ?  He  is  my  jus- 
tification.— Filthy?  He  is  my  sanctification. — Am  I  dead?  He 
is  my  life  and  quickens  those  that  are  dead  in  trespasses  and 
sins. — Am  I  poor?  He  is  the  pearl  of  great  price,  and  can  fill 
all  my  treasures.  Am  I  blind?  He,  and  none  but  he,  can 
open  the  eyes  of  one  born  blind.  Am  I  naked?  He  has  white 
raiment  to  cover  the  shame  of  my  nakedness.  Am  I  in  the 
very  utmost  necessity?  He  is  a  very  present  help  in  time  of 
trouble.  Am  I  exposed  to  the  hurricanes  of  adversity?  He 
is  a  refuge  from  the  storm,  a  covert  from  the  blast,  as  rivers  of 
waters  in  a  dry  place,  and  as  the  shadow  of  a  great  rock  in  a 
weary  land.  Am  I  afraid  of  being  left  alone?  He  will  never 
leave  me,  nor  forsake  me.  Do  I  wait  the  performance  of  the 
promise  ?  He  is  the  yea  and  amen  of  all  the  promises  of  God. 
Do  friends  and  brethren  prove  false?  He  is  the  friend  that 
sticketh  closer  than  a  brother.  Am  I  in  danger,  as  to  my  out- 
ward man,  from  diseases  and  death;  as  to  my  inward  man, 
from  sin  and  Satan?  My  life  is  hid  with  Christ  in  God, 
and  when  he  shall  appear,  I  shall  appear  with  him,  in  my 
body  immortal,  and  glorious  in  my  soul.  Is  my  cause  tabled 
in  the  court  of  heaven?  There  he  is  my  Advocate.  Do  1 
oflTend  the  Father?  With  him  he  is  my  Intercessor.  Do  I 
suffer  in  my  body,  and  am  grieved  in  my  mind?  He  bare  my 
infirmities,  and  carried  my  griefs.  Is  my  mind  disquieted, 
and  my  soul  debarred  from  peace  ?  He  is  my  feeling  High 
Priest ;  and,  in  that  he  was  tempted,  knows  to  succour  them 
that  are  tempted.  Am  I  injured  in  my  estate,  and  reduced  in 
my  circumstances?  He,  the  heir  of  all  things,  though  he  was 
rich,  yet  for  rny  sake  he  became  poor,  that  I  through  his 
poverty  might  be  made  rich.  Do  I  suffer  in  my  character? 
He  was  numbered  with  transgressors,  called  a  Samaritan,  a 
glutton,  a  wine-bibber,  and  a  devil.  Do  I  suflTer  in  the  death 
of  friends,  the  nearest  and  dearest?  Well,  he  in  the  fatal 
night  was  left  alone ;  all  the  disciples  forsook  him  and  fled  ; 
and  he,  my  only  friend,  can  never  die*     Must  I  undergo  death 


MISCELLANEOUS  MEDITATIONS.  49 

unci  be  laid  in  the  grave?  He  has  taken  away  the  sting  of 
death,  and  spoiled  the  grave  of  its  victory.  Must  I  rot?  He 
shall  be  my  resurrection,  and  raise  me  to  iramortahty  and 
bliss.  Would  I  go  to  God,  and  to  glory?  He  is  my  way,  and 
must  admit  me  into  the  palace  of  the  great  King,  where  I 
shall  abide  for  ever. 

In  fine,  he  is  my  kinsman,  my  physician,  my  prophet,  priest, 
and  king,  my  father,  head,  and  husband;  and  hereafter,  when 
I  shall  dwell  in  the  land  of  bliss,  in  the  city  of  God,  he  will  be 
the  light  thereof;  and  since  I  am  to  worship  there  for  ever,  he 
will  be  the  temple  of  the  general  assembly  and  church  of  the 
first-born.  My  wants  are  many,  but  his  fulness  is  infinitely 
more.  The  morning-dews  and  fructifying  showers  water  the 
fields,  and  refresh  the  parched  furrows ;  but  what  are  they  to  the 
exhaustless  ocean?  So  what  is  all  that  I  enjoy  below,  (and  yet 
with  thy  goodness  I  am  satisfied,)  to  the  exuberant  fulness  of- 
the  heavenly  bliss  ?  O !  then,  how  shall  my  soul  be  replenished 
when  possessed  of  this  infinite  all,  through  eternity  itself  I 


MEDITATION  XXV. 

PRAYER    AND    PRAISE. 

May  29,  1757. 

Prayer  and  praise  is  the  employment  of  the  two  families  of 
earth  and  heaven,  the  church-militant  and  the  church-trium- 
phant. Prayer  is  the  native  breathings  of  the  heaven-born  soul, 
the  lispings  of  the  child  of  grace,  who,  when  grown  to  the 
stature  of  a  perfect  man  in  Christ  Jesus,  and  taken  home  to 
his  higher  house,  breaks  forth  into  melodious  strains  of  praise. 
Prayer  suits  the  state  below,  and  praise  the  state  above. 
Here  I  am  vexed  with  sin  and  temptation,  with  wants  and  in- 
firmities, therefore  I  pray ;  but  there  I  shall  be  blessed  with 
the  removal  of  sin  and  temptation,  of  wants  and  infirmities; 
therefore  I  shall  praise.  Here  God  gives  all,  but  for  his  gifts 
he  will  be  inquired  of  by  the  house  of  Israel,  that  he  may  be- 
stow them ;  hence  prayer  is  now  my  duty :  But  there  he  has 
given  all  things,  and  for  his  gifts  he  will  be  acknowledged  by 
all  the  heavenly  host;  hence  praise  then  is  my  debt.  Prayer 
is  the  soul  pouring  out  itself  to  God  in  a  state  of  trial;  and 
praise  is  the  soul's  pouring  out  itself  to  God  in  a  state  of  tri- 
umph. Now,  as  our  life  is  a  life  of  trouble,  a  complication  of 
calamities,  and  a  scene  of  affliction,  prayer  is  more  properly 
our  continual  exercise ;  for  "  if  any  man  is  afflicted,  let  him 

E 


50  SOLITUDE  SWEETENED;  OR, 

pray."  But  on  high,  as  all  is  peace,  perfection,  purity,  and 
joy,  praise^ is  most  properly  their  exercise;  hence  the  hosts 
before  the  throne  are  said  "not  to  rest  day  nor  night"  in  prai- 
sing him  that  sits  thereon  for  ever.  Yet  as  judgment  is  mixed 
with  mercy,  and  our  condition,  however  calamitous,  has  some- 
thing in  it  comfortable ;  therefore  praise  also  waits  in  Zion  on 
the  Hearer  of  prayer.  The  foundation  of  prayer  is  God's 
all-sutficiency  and  promise,  and  my  insufficiency;  for  if  I 
needed  nothing,  I  should  ask  nothing,  even  at  the  hand  of  God ; 
like  those  of  old  who  said.  We  are  lords,  we  will  come  no  more 
unto  thee;  and  as  I  must  believe  that  God  is,  if  I  come  unto 
him,  so  I  must  believe  that  God  has  to  give  and  will  give 
according  to  his  promise,  if  I  ask  of  him. 

O  divine  exercise  belov/ !  for  while  I  present  my  supplica- 
tion, and  narrate  my  grievances,  I  am  sometimes  transported 
from  these  glooms  of  anguish,  to  a  mental  calm  and  tranquillity 
of  mind,  where  I  am  filled  with  rapture,  while  I  by  faith  fore- 
see all  my  requests  fulfilled,  and  the  causes  of  my  sorrow 
annihilated  in  his  love.  By  prayer,  the  soul's  embassy  on 
the  most  interesting  affairs  is  carried  to  the  court  of  heaven, 
sometimes  in  broken  sentences,  devout  ejaculations,  pious  as- 
pirations, sighs,  and  groans.  By  it  I  reveal  my  mind  to  the 
Most  High,  ease  my  burdened  breast  and  devolve  all  my  diffi- 
culties on  God,  and  then  composedly  rest.  This  is  the 
Christian's  evening  and  morning  sacrifice  to  God;  but  the 
prayerless  person  is  the  profane  atheist,  who  denies  adoration 
to  the  Author  of  his  being.  O!  then,  to  be  sensible  of  the 
majesty  of  God,  for  fear  of  whom  my  very  flesh  should  tremble ! 

O  deluded  Papist',  why  commit  thy  suits  to  angels,  or  de- 
parted saints?  Though  they  were  concerned  for  thee,  which 
they  are  not,  yet,  seeing  they  attend  the  throne  of  God  in  the 
highest  heavens,  they  can  neither  know  of  thy  complaints  nor 
thee,  unless  possessed  of  omnisciency,  which  it  were  blasphe- 
mous to  suppose?  But  is  not  God  every  where,  and  fills  the 
very  heart?  As  in  him  thou  livest,  movest,  and  breathest,  so 
in  him  thou  thinkest;  and  to  him  alone,  through  his  beloved 
Son,  thou  shouldst  pour  out  all  thy  complaints  and  supplica- 
tions. Friends  may  be  removed,  acquaintance  taken  away, 
public  worship  without  reach,  liberty  denied,  I  banished  from 
my  native  land;  yet  the  soul  and  prayer  must  never  separate. 
The  royal  charter  is  lodged  within  my  breast,  that  I  may  be 
robbed  of  every  thing  sooner  than  of  liberty  to  come  with  bold- 
ness through  the  blood  of  Jesus,  tO  the  throne  of  grace.  The 
wicked,  through  his  pride  of  face,  will  not  call  upon  God;  but 


MISCELLANEOUS  MEDITATIONS.  51 

it  is  my  highest  honour  to  be  admitted  into  the  presence  of  the 
King  eternal,  and  to  have  his  ear  open,  and  attentive  to  my 
request.  What  is  the  saint's  prayer  book?  Just  affliction,  and 
a  body  of  sin  and  death  lying  hard  upon  him,  and  Christ,  in 
all  his  divine  offices  and  endearing  relations.  The  first  teaches 
him  for  what  to  pray,  and  the  last  to  whom.  In  this  divine 
exercise,  God  condescends  to  wrestle  with  his  people,  and  in 
the  struggle  to  be  prevailed  upon :  "  Let  me  go,"  says  God ; 
"I  will  not,"  says  the  wrestler,  till  thou  "bless  me."  In 
prayer  God  and  the  soul  meet,  and  hold  communion  together; 
then  the  curtain  of  heaven  is  drawn  aside,  that  I  m.ay  look  in, 
and  see  my  large  possessions ;  then  do  I  get  a  glance  of  the 
King  in  his  beauty,  and  a  glimpse  of  the  excellencies  of  the 
life  above,  so  that  I  am  filled  with  wonder,  and  desire  to  de- 
part, and  to  be  with  Jesus.  This  is  the  well  at  which  I  drink 
the  heavenly  water,  and  am  refreshed  and  strengthened  for 
my  journey.  Lord,  while  allowed  to  com^e  into  thy  presence 
with  boldness,  let  secret  sin,  (ah  I  what  avails  it  that  the  world 
does  not  know?)  never  cause  a  secret  shame  before  thee. 
Meantime,  may  I  know  in  whom  I  believe,  to  whom  I  reveal 
my  cause,  and  utter  my  complaint,  and  rejoice  because  the 
day  is  approaching  when  I  shall  not  need  to  ask  any  thing, 
because  possessed  of  all.  O  eternal  triumph!  when  my 
prayers  shall  be  turned  into  praise,  my  complaints  into  ac- 
clamations of  joy,  mourning,  sighs  and  groans,  into  hosannas 
and  endless  hallelujahs ;  when  beams  of  glory  shall  dilate  my 
ravished  powers  of  mind,  and  sacred  plenitude  overflow  my 
raptured  soul  for  ever. 


MEDITATION  XXVI. 

ox  A  BLIXD  BEGGAR. 

June  1,  1757. 
Poor  man!  thou  walkest  in  darkness,  though  presented  on 
every  side  with  noon-day  beams.  Thou  must  commit  thy- 
self to  the  conduct  of  thy  fellow-creatures,  and  by  them  be 
led  from  door  to  door,  seeing  "  those  that  look  out  at  the  win- 
dows are  darkened."  Who  can  but  sympathize  v.ith  thy 
condition,  and  pity  thee?  Poison  unknown  to  thee  maybe 
poured  into  thy  cup;  thou  mayst  fall  into  the  fire  or  the  wa- 
ter, or  a  ditch;  mayst  dash  thy  foot  against  every  stone, 
and  have  the  naked  sword  brandished  at  thy  breast,  while 
ignorant  of  thy  danger,  thou  makest  no  attempts  to  escape. 


52  SOLITUDE  SWEETENED;  OR, 

How  melancholy,  then,  the  case  of  the  men  that  are  spiri- 
tually blind,  that  drink  the  cruel  "  poison  of  asps,"  that  fall 
into  every  sink  of  sin,  that  run  into  every  danger,  rush  "on 
the  bosses  of  Jehovah's  buckler,"  and  oppose  their  hardened 
breast  against  the  naked  point  of  justice's  flaming  sword! 
And  how  sad  that  the  persons  in  this  condition,  ignorant  of 
their  danger,  should  sport  with  wrath,  and  make  a  mock  at  sin ! 

If  we  heard  of  whole  nations  struck  blind,  and  not  one  left 
to  lead  another,  but  all  perishing  in  this  deplorable  situation, 
how  would  we  feel  in  the  tenderest  manner  for  them !  Now, 
are  there  not  whole  nations  that  sit  in  the  region  and  shadow 
of  death,  that  grope  in  darkness,  and  never  find  their  May  to 
heaven?  For  them,  therefore,  we  should  feel  in  a  manner 
tender  above  expression,  from  the  very  bottom  of  our  souls. 
To  the  benighted  tribes,  would  not  mankind  from  every  quar- 
ter of  the  globe,  send  to  afford  them  all  possible  relief?  And 
should  not  all  Christian  powers  exert  themselves  to  their  very 
utmost,  to  spread  the  saving  knowledge  of  a  Saviour  among 
the  heathen?  Could  a  man  recover  the  blind,  how  would 
they  gratefully  accept  the  cure,  and  bless  the  healing  hand  I 
But,  in  a  land  where  life  and  immortality  are  brought  to 
light,  hov/  many  sit  in  the  shade,  and  will  not  quit  their 
gloomy  cell  for  all  the  beauties  of  the  day?  Happy  those 
who  have  the  eyes  of  their  mind  opened,  and  in  his  heavenly 
light  see  light  clearly;  who  see  the  deformity  of  sin,  the 
beauty  of  holiness,  the  excellency  of  religion,  the  necessity 
of  the  new  birth,  the  preciousness  of  Christ,  and  shortly,  in 
the  light  of  glory,  shall  see  as  they  are  seen. 


MEDITATION  XXVH. 

LOVE    IN    SAINTS. 

Love  is  a  passion  planted  in  the  human  breast,  which 
once  was  wholly  a  right  seed,  but  is  now  turned  into  the  de- 
generate plant  of  a  strange  vine.  Ere  sin  entered  into  the 
world,  love  wholly  centred  on  God;  then  the  fire  burnt 
purely,  and  the  soul  ascended  in  the  sacred  flame  to  God. 
Then  there  was  sweet  intercourse  between  heaven  and  earth, 
and  man  maintained  communion  with  his  Maker.  Admiring 
the  beauties  of  creation,  his  soul  with  pleasure  ascended  up 
the  streams  of  created  excellencies,  to  the  fountain  of  uncrea- 
ted glory;  and,  ravished  with  the  view,  he  saw  his  interest 


MISCELLANEOUS  MEDITATIONS.  53 

in  his  Maker  to  be  of  another  kind  than  the  lower  world  could 
claim.  This  was  bliss,  and  it  was  this  made  paradise  so  near 
akin  to  heaven.  This,  and  not  the  blowing  flowers ;  this,  and 
not  the  verdant  groves ;  this,  and  not  the  spreading  streams; 
this,  and  not  the  fragrant  gums ;  this,  and  not  the  bending 
boughs;  this,  and  not  the  warbling  tribes;  this,  and  not  a 
cloudless  sky;  this,  and  not  the  sight  of  angels;  this,  and  not 
their  mutual  love,  made  our  first  parents  happy  in  their 
first  abode. 

But  man  no  sooner  admitted  sin  and  Satan  in,  than  God 
in  justice  drove  him  out  of  paradise,  and  from  his  station  too; 
and  what  tongue  can  tell  his  sad  condition  now  ?  His  love  is 
not  only  cooled  towards  God,  but  corrupted  from  God;  hence 
he  worships  the  creature  more  than  the  Creator,  who  is  God 
over  all  blessed  for  ever.  As  the  lion  with  terrible  majesty 
hunts  his  prey  through  the  trembling  forest,  while  the  spider, 
with  silent  cunning,  catches  the  fly  sporting  on  the  window, 
or  entangled  under  the  web ;  so,  from  the  throne  to  the  dung- 
hill, every  person  pursues  vanities  adapted  to  his  state,  but 
quite  destructive  to  his  immortal  soul.  O  how  has  man  gone 
back  by  a  perpetual  backsliding!  God  punishes  it  in  an 
awful  manner;  for  as  they  like  not  to  retain  God  in  their 
knowledge,  so  God  gives  them  up  to  a  reprobate  mind.  They 
choose  their  ways,  and  God  chooses  their  delusions.  God  is 
not  in  the  counsel  of  their  heart,  and  they  are  not  under  the 
conduct  of  his  Spirit.  They  provoke  God  to  anger  by  their 
vanities,  and  he  puts  them  to  pain  with  vexation  and  wo 
But  what  is  still  more  to  be  wondered  at,  is,  that  after  God 
has  given  the  brightest  manifestations  of  his  infinite  love,  in 
readmitting  the  rebel  into  friendship,  through  the  sufl^erings 
of  his  well-beloved  Son,  man  should  still  pursue  shadows,  and 
pour  his  love  on  perishing  trifles.  And  art  not  thou,  my  soul, 
blame-worthy  here,  that  art  busied  every  day  about  vanities, 
but  cold,  key-cold,  in  love  to  the  Perfection  of  beauty.'' 

Surely  the  angels  of  light,  and  the  spirits  of  just  men  made 
perfect,  are  surprised  to  see  the  expectants  of  the  same  glory, 
deluded,  charmed,  and  enchanted  with  perishing  vanities,  and 
not  enraptured  with  the  Chiefest  among  ten  thousand.  The 
inhabitants  of  the  better  country  despise  our  sin-burnt  beau- 
ties, and  worm-eaten  excellencies;  yea,  they  would  blush  to 
mention  our  delights,  or  to  take  up  the  object  of  our  love  in 
their  lips.  What  would  a  seraph  care  for  the  sceptre  of  a 
terrestrial  empire?  or  a  glorified  saint  for  the  government  of 
an  earthly  kingdom?     And  why  should  I,  then,  care  so  much 

e2 


54  SOLITUDE  SWEETENED;  OR, 

for  less  things,  who  in  my  expectations,  am  travelling  to  the 
same  place,  and  rising  to  the  same  glory. 

May  I,  then,  for  a  moment  draw  aside  the  curtain  of  time, 
glance  into  the  other  world,  and  get  a  glimpse  of  the  object 
of  my  love.  Ah  me!  the  vision  is  too  bright,  the  glory  too 
refulgent  for  my  feeble  sight!  See  all  the  heavens  enlight- 
ened with  his  glory;  crowned  with  majesty  divine,  he  fills 
his  lofty  throne,  ana  sways  the  sceptre  far  through  all  exis- 
tence. See  seraphim  and  cherubim  bow  before  him,  and 
mighty  angels  fall  prostrate  at  his  feet.  Yea,  see  him  in  thy 
nature  stand  and  plead  for  thee,  not  forgetful  of  thy  need, 
nor  deaf  to  thy  distress,  amidst  his  boundless  glory.  See  ap- 
proaching myriads,  even  the  ransomed  nations,  sick  of  love, 
adore  him  in  unutterable  strains.  And  why  dost  thou  not 
love  him?  Thou  canst  not  doubt  his  power,  for  he  is  God; 
nor  his  compassion,  for  he  is  man ;  nor  his  salvation,  for  he  is 
God-man  in  one  person.  All  heaven  is  eternally  enamoured 
with  him;  and  it  would  be  rebellion  to  bid  them  lift  their 
love,  and  lay  it  on  any  other.  The  Father  loves  him,  angels 
love  him,  saints  love  him ;  and  it  is  pleasant  in  the  eye  of  God 
that  the  excellency  of  all  fulness  should  dwell  in  him.  Under 
how  many  ties  am  I  to  love  him!  for  what  he  hath  been,  what 
he  is,  and  what  he  will  be  to  me ;  for  what  he  hath  done, 
what  he  is  doing,  and  what  he  will  do  for  me.  Before  he 
made  the  world  my  salvation  was  secured  in  the  sure  decree ; 
thus  with  an  everlasting  love  he  loved  me;  and  why  with 
loving-kindness  should  not  I  be  drawn?  Then  he  rejoiced  in 
the  habitable  parts  of  the  earth,  and  his  delights  were  with 
the  sons  of  men. 

Again,  I  should  love  him  for  what  he  is.  But  here  words 
cannot  express  my  thoughts,  nor  my  thoughts  my  subject. 
He  is  the  mighty  God,  on  my  side!  The  creator  of  both 
worlds,  for  me!  His  perfections  are  infinite,  innumerable, 
and  eternal;  he  is  self-existent,  self-sufficient,  omnipotent, 
omnipresent,  omniscient,  unchangeable,  and  independent. 
He  is  holy,  just,  and  good,  merciful,  faithful,  long-suffering 
and  compassionate.  In  a  word,  God  is  love;  and  love  begets 
its  like  in  the  soul  of  every  saint,  who  is  filled  with  wonder  at 
the  person  of  Immanuel,  who  is  every  thing  that  they  or  I 
can  need.  He  satisfies  every  longing  desire,  performs  every 
endearing  office,  as  prophet,  priest,  and  king ;  fills  every  ten- 
der relation,  as  kinsman,  friend,  brother,  father,  husband. 
Love  shall  be  the  subject  of  my  song  for  ever. 


MISCELLANEOUS  MEDITATIONS.  55 

Again,  I  should  love  him  for  what  he  will  be  to  me.  Now, 
he  will  be  my  God  even  unto  death ;  my  shield  and  sun  in  the 
dark  vale  of  dissolution.  He  will  bring  me  to  the  palace  of 
the  King,  with  joy  on  every  side;  will  be  my  temple  in  the 
highest  heavens,  and  my  portion  through  the  endless  ages  of 
eternity. 

Likewise,  how  should  I  love  him  for  what  he  has  done,  is 
doing,  and  will  do  to  me ! — For  me  he  hath  done  great  things, 
whereof  my  soul  is  glad.  He  has,  by  making  his  soul  an  of- 
fering for  sin,  satisfied  justice,  magnified  the  law,  removed 
my  guilt,  and  reconciled  my  soul  to  God.  For  what  he  is 
doing:  He  is  appearing  in  the  presence  of  God  for  me,  plead- 
ing my  cause,  interceding  on  my  behalf,  and  offering  my 
prayers  with  his  own  incense  at  his  Father's  throne.  He  is 
ordering  all  things  well  for  me,  perfecting  what  concerns  me, 
hearing  my  petitions,  marking  my  requests,  numbering  my 
groans,  telling  my  wanderings,  and  putting  my  tears  into  his 
bottle  ,•  and,  as  my  feeling  High  Priest,  sympathizing  with  me 
in  all  my  afliictions. — Lastly,  for  what  he  will  do :  but  who, 
besides  thee,  O  God !  knowest  what  thou  hast  laid  up  for  those 
that  wait  on  thee  ?  Eye  hath  not  seen,  ear  hath  not  heard, 
nor  can  the  most  capacious  soul  conceive,  of  that  abundant 
bliss,  which  only  can  be  revealed  in  the  enjoyment,  and  known 
in  the  possession.  O  happy  day !  when  I  shall  put  off  mortality, 
and  this  clay-tabernacle,  and  join  the  shining  assembly  of 
sinless  adorers,  whom  he  feeds  and  feasts  with  tlie  fatness  of 
the  higher  house,  satisfies  with  his  likeness,  replenishing 
every  power  with  his  plenitude,  and  ravishing  the  whole  soul 
with  joy  unspeakable  and  full  of  glory. 

Come,  then,  my  soul!  look  from  the  height  of  perishing 
things  to  the  mount  of  God,  where  every  soul  glows  ^yith  sa- 
cred love,  and  dwells  among  the  assimilating  flames. — Didst 
thou  see  a  man  of  three  score  years  chasing  fiies  and  feathers, 
like  the  child  of  three,  what  wouldst  thou  think  of  him?  And 
while  the  world  is  thy  chase,  what,  O  my  demitted  soul!  shall 
I  conclude  of  thee  ?  Ransack  the  whole  creation  of  God,  and 
see  if  all  its  excellences  together  can  vie  with  one  ray  of  his 
glory,  one  beam  of  his  love :  then  let  his  love  to  thee  constrain 
thy  love  to  him,  and  thus  begin  the  work  of  heaven  on  earth. 

The  perfection  of  bliss  in  heaven  shall  consist  in  the  perfec- 
tion of  love,  for  love  is  the  sum  of  felicity.  Take  away  love 
from  heaven,  heaven  could  no  more  boast  of  its  unbounded 
bliss.  Life,  light,  love,  are  the  trinity  of  perfection,  and  the 
perfection  of  the   adorable   Trinity.     Of  all   the   heavenly 


56  SOLITUDE  SWEETENED;  OR, 

graces,  love  only  returns  to  heaven,  without  any  change  but 
of  putting  on  perfection,  and  casting  out  fear.  To  dwell  m 
love,  and  to  dwell  in  God,  cannot  be  separated;  and  the  more 
I  dwell  in  love,  the  nearer  I  dwell  to  God  below ;  and  when 
at  last  I  rise  to  the  highest  degi-ees  of  love,  I  shall  arrive  at 
the  nearest  communion  with  God. 

Roll  on,  ye  longed  for  days,  and  come,  thou  everlasting 
dawn,  that  I  may  plunge  into  this  sea  of  bliss,  this  ocean  of 
eternal  love,  and  know  what  it  is  to  love  him  to  the  full,  whom 
here  I  scarcely  dare  allege  I  love. 


MEDITATION  XXVIH. 

LOVE    IN    GOD. 

Love  in  the  saints  is  a  noble  grace,  but  superlatively  glo- 
rious in  God.  On  it  angels  look  and  admire;  and  I  should 
look,  and  adore.  Every  thing  in  God  has  the  majesty  of  a 
God.  Hence  his  mercy  is  in  the  heavens;  his  truth  reacheth 
to  the  clouds;  his  justice  is  like  the  mountains;  his  judgments 
are  a  great  deep;  his  pity  is  like  that  of  a  father;  his  patience 
great  to  a  miracle ;  he  is  ready  to  forgive ;  his  goodness  is 
abundant  unto  all;  and  his  love,  in  height,  breadth,  depth,  and 
length,  past  knowledge.  Although  the  mercy-seat  that  dwells 
so  long  between  the  cherubim  of  gospel  grace  shall  in  a  little 
be  turned  into  the  fiery  throne  of  judgment,  and  long-abused 
patience  into  indignation  and  wrath ;  when  the  royal  signet 
that  sealed  the  salvation  of  thousands,  shall  stamp  the  irrever- 
sible doom  of  an  unbelieving  world ;  yet  love  in  God  shall 
undergo  no  cliange.  Here,  it  shines  as  the  morning-star, 
through  the  scattered  clouds ;  there,  as  the  noon-day  sun,  in 
the  illuminated  regions  of  glory. 

^'From  everlasting  to  everlasting j^"*  is  the  epithet  of  love. 
A  love  without  beginning  and  without  end,  gives  a  bliss  with- 
out limits  and  bounds.  This  amazing  love  of  God  produces 
a  sweet  similitude  in  the  love  of  his  saints ;  so  that,  as  the 
one  measures  with  the  existence  of  God,  from  everlasting  to 
everlasting,  the  other  measures  with  the  existence  of  the  new 
creature,  from  the  hour  of  conversion  to  all  eternity.  Their 
gifts  shall  end,  their  graces  change,  faith  be  turned  into 
vision,  hope  into  fruition;  but  love  shall  neither  end  nor 
change :  it  shall  heighten  and  brighten  in  the  altitude  of  glory, 
when  the  drop  is  lost  in  the  ocean,  when  the  soul  arrives  at 


MISCELLANEOUS  MEDITATIONS.  57 

its  centre,  and  rests,  with  ineffable  complacency,  and  unknown 
delight  in  God. 

Again,  O  how  free  is  this  love  of  God!  nothing  moving  him 
to  love.  When  we  love,  it  is  for  something  we  think  excel- 
lent and  agreeable  to  us :  but  he  loves  the  naked  child  when 
weltering  in  its  blood,  and  as  a  proof  of  non-such  love,  dresses, 
salts,  swaddles,  clothes  it,  and  makes  it  comely  through  his 
comeliness  being  put  upon  it. 

Again,  his  love  is  a  full  love.  The  oceans  ebb  and  flow; 
if  at  one  time  they  cover  the  shores,  at  another  time  they 
leave  their  beds  bare  and  dry;  but  his  love  is  perfect  in  its 
plenitude,  notwithstanding  these  boundless  oceans  that  have 
watered  the  whole  universe ;  that  have  run  in  mighty  torrents 
among  the  angelic  and  seraphic  hosts  above,  and  in  amazing 
inundations  among  fallen  men  below. — Though  there  be  re 
peated  manifestations  of  love  to  his  hidden  ones,  and  thousands 
of  his  favourites  feast  on  this  heavenly  food,  while  travelling 
through  the  howling  wilderness;  yea,  though  the  egress  of 
love,  through  the  unnumbered  ages  of  eternity,  shall  be  con- 
tinued to  the  glorified  throng,  still  its  ardour  and  exuberance 
will  be  evermore  the  same.  The  ocean  will  not  be  one  drop 
less  for  all  the  waterings  of  the  fields  of  bliss.  After  the  sun 
of  righteousness,  through  a  duration  in  eternity  beyond  con- 
ception, and  above  the  reach  of  thought,  has  illuminated  the 
spacious  continent  of  glory  with  his  beams,  not  one  ray,  not 
one  irradiation,  shall  be  in  the  least  diminished. 

Again,  his  love  is  efficient,  active,  and  an  operative  love. 
I  may  love  a  fellow  creature,  or  an  absent  friend,  and  yet 
avail  them  nothing,  nor  they  so  much  as  know  it;  but  the  love 
of  God,  like  the  light,  reveals  itself  wherever  it  is.  Love 
draws  and  we  run ;  his  love  constrains,  compels  our  love ;  for 
a  pardoned  sinner  cannot  choose  but  love.  Wherever  the 
heavenly  spark  falls,  it  sets  the  soul  in  a  flame. 

Again,  the  love  of  God  is  a  fixed  and  unchangeable  love; 
and  the  more  the  soul  is  in  sorrow  or  distress,  the  more  free 
and  full  are  the  communications  of  divine  love.  In  the  time 
of  need,  the  world's  love  will  give  us  the  slip;  but  in  the 
most  calamitous  circumstances,  sacred  love  performs  the  part 
of  two  loves,  and  sticketh  closer  than  a  brother.  Mortal's 
love,  (alas !  how  many  can  attest  the  truth  of  this  I)  may  to- 
day appear  ardent,  steadfast  and  sincere,  but  to-morrow  be  en- 
tirely cooled;  yea,  converted  into  slander,  hatred  and  revenge. 
But  let  all  the  sons  of  God  know,  that  divine  love  shall  be  to 
them  what  the  holy  waters  were  to  the  prophet,  ever  on  the 


58  SOLITUDE  SWEETENED;  OR, 

increase,  till  it  be  an  ocean  to  swim  in  for  ever.    Against  fears 
on  every  side  this  is  comfort,  that  God  will  rest  in  his  love. 

Divine  love  is  also  a  beneficent  love.  Jonathan  loved  Da- 
vid exceedingly,  but  could  not  do  much  for  him,  nor  save  him 
from  being  expelled  his  native  country;  but  the  love  of  God 
is  fruitful  of  every  blessing :  is  the  tree  that  bears  all  kinds  of 
fruits  that  nourish  the  soul,  and  feast  every  power.  The  love 
of  poor  men  can  bring  no  advantage  to  the  persons  loved :  but 
when  God  sets  his  love  upon  a  sinner,  all  at  once,  he  who  had 
nothing  of  late,  has  all  things,  life,  liberty,  friends,  riches, 
glory,  a  kingdom;  sufficiency  here,  and  all-sufficiency  here- 
after; in  a  word,  all  that  can  be  named,  sought  after,  wished 
for,  or  thought  upon.  Then,  ye  sons  of  earth !  hug  yourselves 
in  the  embrace  of  wealth,  and  bless  your  own  condition,  but 
presume  not  that  you  are  the  favourites  of  heaven  because 
his  common  providence  pours  upon  you.  As  for  me,  may  I 
be  the  object  of  this  love,  and,  in  spite  of  poverty,  I  am  rich; 
in  spite  of  sin,  I  am  secure,  and  walk  on  triumphing  to  the 
better  country. 

But  again,  the  love  of  God  is  an  intimate  love.  O  how  the 
high  and  lofty  One  reveals  the  secrets  of  his  covenant,  and 
the  sweets  of  his  love  to  the  soul,  where  he  condescends  to 
come  and  dwell!  When  by  the  Holy  Ghost  the  love  of  God 
is  shed  abroad  in  the  soul,  what  heavenly  joy  refreshes  the 
whole  inner  man !  "  I  know  thee  by  name,"  says  Job ;  "  I 
beseech  thee  show  me  thy  glory,"  says  Moses.  The  inti- 
macy begun  in  time,  is  the  bliss  of  eternity,  and  in  greater  or 
lesser  degree  is  the  privilege  of  every  believer.  The  more 
our  fellowship  is  with  the  Father,  and  his  son  Jesus  Christ, 
the  more  of  his  divine  likeness  we  shall  put  on;  and  in  the 
other  world,  in  the  different  degrees  of  assimilation  to  God, 
consist  the  different  degrees  of  glory. 

Again,  the  love  of  God  is  infinite ;  and  what  that  is,  none 
but  an  infinite  Being  knows.  Ours  is  a  spark,  his  the  sun ; 
ours  a  drop,  his  the  ocean. 

Again,  his  love  is  uninterrupted.  Not  sin  within  us,  hell 
without  us,  nor  Satan  accusing  us  at  the  throne,  can  interrupt 
his  love ;  this  is  encouragement  to  serve  him  in  spite  of  sin, 
and  in  the  face  of  enemies. 

Lastly,  his  love  is  eternal.  Heaven  and  earth  shall  pass 
away,  but  love  will  not.  Time  must  end,  but  love  attends 
the  saints  beyond  the  grave.  Death  cools  the  love  of  the 
nearest  relations,  but  cannot  separate  from  the  love  of  God. 
Love  is  the  quintessence  of  bliss,  the  heart  of  heaven,  the 


MISCELLANEOUS  MEDITATIONS.  59 

joy  of  angels,  the  song  of  the  redeemed,  and  the  character 
of  God.  O  happy  day!  when  I  shall  rise  to  enjoy  love  that 
transcends  the  glory  of  the  redeemed,  and  all  the  anthems  of 
angelic  choirs ! 


MEDITATION  XXIX. 

DISSOLUTION. 

If  there  is  a  time  to  rejoice,  there  is  also  a  time,  yea,  many 
a  time  to  mourn;  and  God  has  set  the  one  over  against  the 
other,  that  men  may  not  forget  themselves.  This  day  I  have 
attended  the  funeral  of  a  friend,  who  is  carried  away  from  his 
weeping  widow,  and  fatherless  children,  who  all  bewail  him; 
yea,  sighs  may  be  heard,  and  sorrow  seen  in  the  countenances 
of  his  acquaintance.  With  all  the  pomp  of  wo  we  attend  him 
to  the  tomb;  friends  gaze  wistfully  as  the  envious  mould  con- 
ceals him  from  their  sight.  The  ceremonies  are  concluded, 
and  all  retire  as  concerned  with  him  no  more.  Though  sea 
and  land  cannot  separate  between  living  friends,  yet  three  feet 
deep  of  earth  separates  betwixt  the  dead  and  the  living,  unties 
bonds,  dissolves  relations  and  perpetuates  the  disjunction. 

Poor  woman!  why  dost  thou  weep?  Thy  husband  is  not 
dead  but  sleepeth.  His  weary  dust  is  not  carried  to  gloomy 
confinement,  but  laid  to  rest  on  a  bed  of  undisturbed  repose. 
He  is  delivered  from  toil,  and  trouble  and  from  sin.  The 
sword  of  the  foe  cannot  affright  him;  the  tongue  of  the  slan- 
derer cannot  disturb  him;  the  envy  of  hell  cannot  distress 
him.  Fire  may  calcine  his  lifeless  ashes,  but  cannot  consume 
his  hope.  Earthquakes  may  cast  his  body  out  of  the  grave, 
but  cannot  awake  him  out  of  his  sleep.  While  thus  his  body 
rests  his  soul  triumphant  reigns;  and  having  dropt  his  frail 
mortality,  he  is  now  as  an  angel  of  God. — ^Reserve  thy  tears 
for  more  mournful  times,  nor  grieve  for  him  who  is  happier 
than  thou  canst  conceive.  Enviest  thou  for  his  sake?  Wouldst 
thou  have  him  less  happy,  that  thou  mayst  be  less  miserable  ? 
Though  thou  shouldst  be  drowned  in  sorrow,  he  is  all  song; 
and  not  the  deepest  anguish  of  his  dearest  friends,  though 
placed  in  his  eye,  could  give  him  one  moment's  pain,  inter- 
rupt the  anthem,  or  mar  the  heavenly  melody.  Why  should 
all  thy  mental  powers  suffer  in  the  tempest  of  thy  soul  be- 
cause the  gracious  Pilot  of  souls  from  storms  and  tempests, 
darkness  and  distress,  raging  seas  and  roaring  winds,  has 


60  SOLITUDE  SWEETENED;  OR, 

landed  thy  friend  safe  on  life's  pacific  shore?  A  little,  and  a 
friendly  gale  shall  blow  thee  after  him.  Then  spend  not  the 
short,  (who  can  tell  how  short?)  interval  in  repining  at  his 
passage,  but  in  preparing  for  thine  own.  Indeed,  a  word  sad 
enough,  thou  art  a  widow.  Well,  God  is  the  widow's  judge 
out  of  his  holy  habitation,  and  can  be  better  to  thee  than  ten 
husbands.  If  faith  be  strong,  thy  refuge  is  not  weak.  Hast 
thou  fatherless  children?  leave  them  to  God,  he  will  preserve 
them  alive ;  and  happy  the  orphans  whose  God  is  the  Lord ! 

But  what  instructions  should  arise  from  the  whole  to  me? 
Why,  I  should  live  above  this  present  state,  because  I  am 
shortly  to  pass  from  it.  Neither  should  I  envy  the  M-orldling's 
heaps,  or  the  increase  of  his  glory,  which  cannot  descend 
after  him  to  illuminate  the  solitary  cell.  The  inside  of  the 
royal  sepulchre  is  as  dark  to  the  interred  king,  as  the  inter- 
mingling mould  is  to  the  meanest  corpse;  and  mortality  is 
preached  alike  from  both.  None  have  a  glorious  passage 
through  the  vale  of  the  shadow  of  death,  but  such  as  walk  in 
the  light  of  his  countenance,  whose  beams  dispel  the  glooms 
of  death,  and  guide  them  through  the  darksome  step  to  bright 
eternal  day ! 

Again,  in  this  man,  (and  a  few  days  will  realize  the  scene,) 
I  see  myself  dead,  buried,  and  forgot.  And  however  fond  our 
friends  may  be  of  us  when  alive,  yet  when  we  breathe  our 
last,  we  must  be  buried  out  of  their  sight.  O  to  have  an 
interest  in  that  best  of  friends,  in  that  sweetest  love,  who, 
when  the  whole  world  casts  us  out,  will  receive  us  to  himself- 


MEDITATION  XXX. 

THE   DEATH    OF   THE   WICKED. 

The  wicked  and  the  righteous  live  a  different  life,  and  die 
a  different  death.  Have  not  mine  eyes  beheld  the  melancholy 
scene? — one  posting  into  the  unseen  world,  unprepared  and 
thoughtless,  unless  conscience,  though  a  long  slumberer,  be 
unwelcomely  awaked  at  last.  But  perhaps  he  may  sleep  on 
in  carnal  security,  till,  stripped  of  flesh,  he  plunge  into  the 
raging  flames !  Have  not  mine  eyes  seen  a  dying  person, 
(methinks  I  see  him  still,)  tossing  and  tumbling  under  the 
gnawing  pangs  of  some  acute  disease :  sleep  debarred  from 
his  eyes,  on  whose  lids  sat  the  shadow  of  death,  calling  often, 
and  in  a  melting  manner,  for  help  from  his  physician,  but  in 


MISCELLANEOUS  MEDITATIONS.  61 

vain?  Every  power  is  invaded,  every  part  besieged,  a  death 
denies  a  moments  respite  from  the  war.  Yet  we  hear  not 
one  word  of  his  eternal  state,  of  his  immortal  soul;  nor  one 
request  for  mercy,  from  God  as  reconciled  in  his  Son.  The 
world,  when  well,  was  all  his  care :  nor  can  he  alter,  when 
sick,  his  favourite  schemes. — As  he  listed  he  lived,  and  as  he 
lived  he  dies.  As  the  tree  grows,  so  it  falls.  Then  may  I  live 
to  God,  and  die  in  God:  grow  to  grace,  and  fall  to  glory! 

Friends  and  spectators  are  very  much  concerned  to  see  him 
writhing  under  the  agonies  of  death,  and  sympathize  with 
every  groan;  but  for  the  most  part  look  no  further,  nor  pity 
his  soul,  that  is  in  a  little  to  fall  into  the  hands  of  the  living 
God.  But  the  combat  is  yicreased,  the  attack  is  visibly  more 
stout,  and  strength  to  resist  is  sensibly  decayed.  His  friends, 
careful  but  too  late,  call  mightily  for  prayer  now;  as  if  God 
could  be  forced  into  friendship  with  the  man,  at  his  last  mo- 
ments, who  has  been  all  his  life  his  foe,  or  heaven  won  for 
him  who  never  sought  for  it;  yet  prayer  is  our  duty  at  the 
last,  but  dangerous  to  delay  to  the  last.-— At  length,  amidst 
insupportable  agonies,  he  yieldeth  up  the  ghost  and  is  no  more. 
Attending  friends  pour  out  their  sorrows  in  a  flood  of  tears, 
yet  are  not  a  little  glad  to  see  his  suffering  body  lie  at  rest: 
and  then  they  dress  his  stiffening  limbs,  and  wound  his  life- 
less clay.  They  are  fondly  ignorant  of  the  state  of  his  soul, 
and  gladly  hope  the  best.  But  will  ye  talk  deceitfully  for 
mercy,  to  the  injury  of  adorable  justice?  At  death^  shall 
heaven  be  his  possession,  who  would  not  have  a  gift  of  it 
upon  earth?  Shall  he  dwell  with  God  in  eternity,  who  walked 
contrary  to  God  in  time,  nor  repented  at  death? 

All  is  hushed,  and  those  concerned  are  quiet  again:  the 
tears  dry  up,  and  it  is  irreligious  boldness  to  look  beyond  the 
grave.  But  mine  imagination  follows  him.  Forbear,  pre- 
sumptuous thought,  and  mind  thine  own  concerns !  Ah  1 1  must 
peep  into  eternity,  and  through  the  telescope  of  revelation, 
see  him  brought  before  the  bar,  and  found  to  have  lived  and 
died  without  God!  Oh!  his  fearful  doom!  vengeance  awakes 
against  him  the  vengeance  of  eternal  fire,  and  he  is  thrown 
into  the  flaming  gulf  of  hell,  where  deep  he  sinks,  below  my 
venturous  thought.  His  friends  refresh  themselves,  and  com- 
fort one  another,  till  they  recover  their  wonted  mirth  and 
jocundity :  but  not  a  drop  of  water  to  cool  his  scorched  tongue ! 
The  ensuing  night  shall  partly  repay  the  watching  and  wake- 
ful nights  they  have  had  about  their  friend :  but  his  eyes  shall 
never  shut,  but  keep  open  with  ghastlv  stare,  looking  for  the 

F 


62  SOLITUDE  SWEETENED;  OR, 

wrath,  however  much  he  feel,  which  is  still  "  the  wrath  to 
come."  Their  sorrow  gradually  abates,  but  his  anguish  is 
ever  on  the  increase.  Our  remembrance  of  him  rots  into 
oblivion,  as  his  clay  crumbles  into  corruption:  but  wrath 
never  forgets  its  prey,  vengeance  never  forgets  to  afflict. 

Still  my  sympathy  would  penetrate  the  dark  abyss,  and  look 
with  pity  on  my  damned  acquaintance.  Poor  soul!  where  is 
all  thy  usual  mirth  and  merry  jests?  are  they  now  forever 
fled,  and  thine  uninterrupted  exercise,  unceasing  bowlings, 
and  unavailing  complaints?  Now  thou  art  where  sympathy 
avails  thee  not,  where  pity  cannot  enter;  no  purgatory  this, 
through  which  thou  shalt  one  time  or  other  pass ;  it  is  thy  final 
doom,  thy  fixed  eternal  state.  My  troubled  thoughts  are 
weary  among  the  shriekings  of  the  damned,  nor  longer  can 
abide  among  these  shades  of  horror.  Yea,  now  I  am  not 
bound  to  sympathize  with  the  eternal,  irreconcileable  enemies 
of  Jehovah  and  the  Lamb.  The  day  of  grace  is  past,  the 
hour  of  mercy  over;  sin  is  finished,  and  hath  brought  forth 
eternal  death;  despair  is  final,  enmity  consummate,  and  the 
breach  is  wide  as  the  sea  of  eternity;  who  can  heal  it? 

Let  me  turn,  then,  my  voice  unto  the  sons  of  men.  A 
few  moments,  and  your  state,  like  his,  is  fixed;  will  ye,  then, 
adventure  not  only  to  sport,  but  to  sin  away  your  time,  which 
is  so  precious,  and  in  which  you  are  to  make  sure  a  happy 
eternity  ?  There  are  no  offers  of  salvation  beyond  the  grave : 
there  is  no  Godly  repentance  in  the  pit.  Now  your  misery 
has  the  heavenly  balm  of  God's  mercy,  and  here  mercy  re- 
joiceth  against  judgment;  but  there  your  misery  shall  not, 
even  in  its  longest  duration  and  highest  degree,  excite  mercy, 
but  rather  awake  fiercer  wrath ;  while  in  your  agonies  you 
blaspheme  the  awful  avenger,  who  in  the  destruction  of  mer- 
cy-despisers  shall  rest  satisfied.  Then  give  your  eyes  no 
sleep,  nor  slumber  to  your  eye-lids,  till  you  find  a  dwelling  in 
your  heart  for  God,  and  a  chamber  in  his  promise,  an  interest 
in  his  Son  for  your  soul,  that  you  may  be  hid  in  the  day  of 
visitation,  and  in  the  desolation  that  shall  come  from  far. 


MEDITATION  XXXI. 

THE    TRAVELLER. 


Gentlemen  of  taste    go  frequently  abroad:    and  it  is  so 
much  in  vogue  to  wander  over  some  part  of  the  world  once 


MISCELLANEOUS  MEDITATIONS.  63 

in  life,  that  he  is  hardly  accounted  an  accomplished  gentle- 
man that  has  not  spent  a  part  of  his  time  in  climes  and 
countries  remote  from  that  which  gave  him  birth:  whence 
he  returns  rich  in  observations,  and  mightily  improved,  hav- 
ing made  an  accurate  survey  among  whatever  people  he 
came,  whether  as  to  the  genius,  stature,  complexion,  religion, 
laws,  government,  rites,  and  dress  of  the  natives :  or  the  mer- 
chandize, produce,  rivers,  soil,  air,  language,  &c.  of  the 
country.  And  does  this  render  men  more  agreeable  compa- 
ny, to  have  glanced  from  head  to  foot,  as  it  were,  over  only 
one  page  of  the  great  volume  of  creation?  for  what  is  our 
earth  in  comparison  of  God's  handy  work? 

His  observations  must  be  few,  since  the  shortness  of  his  life 
forbids  him  to  stay  long  abroad,  unless  he  intends  to  drop  his 
dust  in  the  tour :  which  unhappy  event  has  many  a  time  sent 
sorrow  across  the  seas,  for  the  dear  youth  that  shall  see  his 
native  land  no  more. 

Now,  to  compare  earthly  things  with  heavenly,  how  ac- 
complished must  the  soul  be,  that  shall  be  an  eternal  searcher 
into  the  perfections  of  God,  an  entranced  beholder  of  the  beau- 
ties of  paradise :  that  shall  take  a  tour  through  the  fields  of 
bliss,  and  be  a  traveller  in  the  region  of  glory !  If  this  mole- 
hill heap  be  surprising  for  many  thin^  found  therein,  as 
mountains  towering  to  the  clouds,  volcanoes  vomiting  melted 
fire,  extremes  of  heat  and  cold,  and  creatures  of  tremendous 
shape  and  size,  and  all  in  this  small  speck  of  creation,  what 
must  the  numerous  excellencies  be  of  his  kingdom,  which  is 
higher  than  the  heavens!  O  the  beauties  on  the  other  side 
creation !  O  the  glories  that  beam  in  pure  essential  day  1  All 
things  in  time  only  improve  us  for  another  in  the  things  that 
are  temporal:  but  there  the  improvement  is  for  eternity,  and 
the  mind  enlarged  for  God.  O  happy  day?  when  I  shall 
rove  over  the  extent  of  paradise,  lost  in  wonder,  and  ravished 
with  delight,  admidst  his  excellencies  1  O  the  innate  beauty 
of  his  laws,  the  glory  of  his  reign,  the  splendor  of  his  throne, 
the  mysteries  of  his  being  and  subsistence,  and  the  wonders 
of  his  love !  O  the  comely  proportion  of  the  inhabitants  of 
the  better  country !  O  the  rivers  of  pleasure  that  water  the 
true  Canaan !  How  pure  the  religion  of  the  inner  temple  I 
What  ecstacy  and  ravishment  shall  rise  from  beholding  all 
these  beatitudes,  all  these  glories,  as  one  interested  in  them  all! 

Travel,  then,  ye  sons  of  fortune,  towards  every  wind :  rest 
not  in  the  old  world,  but  ransack  the  new :  Let  nothing  pass 
unobserved,  and    be   delighted  with  the  productions  of  the 


64  SOLITUDE  SWEETENED;  OK, 

fertile  Arabia,  or  the  teeming  Indies :  Let  the  magnificence 
of  the  opulent  East  attract  your  attention,  and  the  curiosities 
of  the  learned  West  gain  your  regard :  Not  satisfied  with  the 
narrow  appearance  of  this  atom  hung  upon  nothing,  I  wait 
for  the  dawning  of  celestial  day,  to  commence  an  everlasting 
traveller  through  all  the  glories  above.  Surveying  the  per- 
fections of  God,  I  shall  hold  on  my  journey  through  unnumber- 
ed ages.  In  my  tour  I  shall  find  curiosities  which  could 
never  enter  into  the  conception  of  travellers  below.  Let  them 
talk  of  the  magnificent  structure,  or  pleasant  situation  of  the 
metropolis  of  every  kingdom,  I  shall  see  the  city  of  the  mighty 
King,  whose  foundations  are  precious  stones,  whose  walls  are 
jasper,  whose  gates  are  pearls,  and  the  streets  and  city  pure 
gold,  like  transparent  glass:  whose  laws  are  love,  and  whose 
light  is  glory.  I  shall  see  the  people  that  are  immortal,  and 
cannot  die : — a  kingdom  where  every  subject  is  a  king,  where 
every  servant  has  a  throne,  and  sways  a  sceptre.  1  shall  see 
an  assembly  of  worshippers,  that  are  all  priests,  high-priests, 
and  are  admitted  into  the  holy  of  holies  for  ever.  I  shall  see 
the  blessed  effects  of  death,  and  the  ecstacies  of  men  that 
spring  from  the  agonies  of  our  incarnate  God.  I  shall  see 
finite  and  infinite  dwelling  in  one  person,  children  of  wTath 
made  heirs  of  life,*  and  the  family  of  heaven  married  to  the 
family  of  earth,  yea,  to  the  heirs  of  hell !  These  are  wonders 
to  be  wondered  at,  mysteries  to  be  dwelt  upon,  divine  curiosi- 
ties to  be  recorded  on  the  table  of  my  heart,  and  mentioned 
in  the  grateful  accents  of  my  song.  Then  hasten.  Lord,  that 
day  when  I  shall  set  out  for  eternity,  and  commence  my  jour- 
ney, my  immediate  journey  to  thy  throne,  there  to  explore 
the  adorable  perfections  of  the  Godhead,  the  mysteries  of  the 
Trinity,  and  all  the  glories  of  the  upper  world. 


MEDITATION  XXXII. 

GRACE  IN  THE  BLUSH,  SIN  NOT  ASHAMED. 

It  is  one  of  the  most  surprising  things  that  I  have  ever  ob- 
served. That  sanctity  should  be  ashamed  to  look  out,  but 
iniquity  show  itself  at  noon.  Hence  it  is  one  of  the  great- 
est blessings  promised  to  the  lower  world,  that  "iniquity, 
as  ashamed,  shall  stop  her  mouth ;"  which  supposes,  that  in 
bad  time  she  has  an  impudent  loquacity,  both  a  whore's  fore 


MISCELLANEOLS  MEDITATIONS.  65 

head  in  refusing  to  be  ashamed,  and  the  tongue  of  a  strumpet 
in  scorning  to  be  silenced.  Hence  the  company  of  rakes 
over  their  bottle,  are  not  shy  to  open  to  another  the  mystery 
of  iniquity  in  their  most  abandoned  actions,  and  to  glory  in 
their  shame.  But  when  do  the  saints  of  God  in  private  con- 
versations, to  the  praise  of  glorious  grace,  tell  one  another 
what  the  Lord  hath  done  for  their  souls  and  rejoice  in  his 
goodness?  O  deplorable  degeneracy!  shall  iniquity  not  only 
rage,  but  reign ;  and  righteousness,  like  the  natives  of  a  con- 
quered kingdom,  that  dare  not  show  their  countenance  among 
their  new  neighbours,  lurk  in  secret?  Is  this,  professors  of 
piety,  your  kindness  to  your  friend?  Shall  open  rebellion 
against  heaven  be  winked  at  by  those  that  are  maintained  at 
the  King's  table?  Shall  the  words  of  sinners  be  stout  against 
God,  and  your  words  not  stout  against  them?  Who  should  be 
ashamed,  if  the  sons  of  darkness  are  not?  Who  should  face 
the  broad  day,  if  the  abettors  of  virtue  do  not?  Yet  the  one 
will  avow  the  very  practice  of  iniquity,  the  other  hardly  the 
profession  of  piety !  The  gentlemen  of  the  army  will  dare,  in 
defiance  of  the  laws,  to  swear  by  the  sacred  name,  while  the 
ambassador  of  Jesus  is  ashamed  to  own  his  office,  or  avow 
his  message,  in  reproving  the  open  breach  of  Heaven's 
eternal  law. 

It  is  the  most  unpolite  appearance  one  can  make  in  com- 
pany now-a-days,  to  speak  any  thing  of  religion  or  let  it  be 
known  that  you  are  a  Christian.  Better  reveal  the  secrets 
of  necromancy,  and  the  arts  of  magic,  than  to  speak  of  the 
depravity  of  human  nature,  and  the  necessity  of  regenera- 
tion. If  you  speak  one  sentence  in  favour  of  godliness,  the 
spiritual  life  or  heavenly-mindedness,  it  is  hardly  pardona- 
ble by  the  free-thinkers  of  the  day.  If  you  adventure  to 
say  any  thing  against  the  more  prevailing  and  fashionable 
follies,  every  one  will  be  on  your  top,  and  you  v,iil  be  set  up 
as  a  scare-crow  in  the  table-discourse  of  all  your  acquain- 
tance, who  will  pity  your  frenzy,  and  pronounce  you  deliri- 
ous. And  if  it  comes  abroad  that  you  live  near  God,  and 
above  the  vanities  of  time,  you  will  forthwith  be  a  gazing- 
stock  to  all,  who  will  stare  at  you  as  if  you  were  come  from 
another  world,  and  were  not  a  fellow-creature.  But  if  you 
keep  silence  at  sin,  smile  at  their  peccadillos,  and  live  in 
concert  with  the  madmen  of  the  world,  you  will  be  the  best 
company,  and  the  most  social  men  alive.  Thus,  hj  continual 
scothng,  sin  is  grown  brazen-faced,  and  religion  wears  the 
blush.     Yea,  some  well-meaning  men  are  sinful  temporizers, 

f2 


66  SOLITUDE  SWEETENED;  OR, 

by  keeping  silence,  flirough  the  fear  of  men,  which  brings  a 
snare,  when  they  ought  to  speak. 

But  remember,  that  they  who  are  ashamed  of  the  Son  of 
man  before  this  adulterous  and  sinful  generation,  of  them, 
(and  how  will  ye  like  that?)  shall  the  Son  of  man  be  ashamed 
before  his  holy  angels.  Be  bold,  ye  sons  of  virtue,  then; 
maintain  the  rights  of  heaven  against  the  troops  of  hell.  Take 
courage  to  yourselves ;  the  cause  is  good,  and  conquest  shall 
crown  the  stout  contender  in  the  quarrel  of  God.  Where vei 
sin,  in  the  discourse  of  any,  vilely  vents  itself,  expose  to 
shame  the  ugly  monster.  A  consciousness  of  guilt  is  in  it, 
and  guilt  is  always  interwoven  with  fear  and  shame  so  that  it 
must  surely  blush;  but  if  their  seared  consciences  flout  at 
thee,  pity  them,  and  warn  them  of  the  fearful  awakening  that 
awaits  the  long  and  thoughtless  slumberer.  If  thou  live  near 
God,  live  undisturbed,  though  the  lips  of  malice  exclaim 
against  thee  as  a  hypocrite,  as  one  full  of  ostentation,  or  a 
brain-sick  fanatic. 

I  know  the  cause  of  silence  in  many  a  pious  soul  is,  lest 
they  should  be  left  to  fall  away  from  what  they  have  so  zeal- 
ously espoused,  to  the  dishonour  of  religion  and  opening  the 
mouths  of  enemies  to  blaspheme.  But  beware  of  circumscri- 
bing the  grace  of  God,  lest  he  measure  to  thee  according  to 
thine  opinion  of  him.  Never  let  the  fear  of  falling  into  sin 
in  some  future  time,  drive  thee  from  thy  present  duty;  for,  to 
neglect  present  duty  is  present  sin.  If  thou  shalt  fall  from 
the  support  of  his  declarative  glory,  he  may  cut  off  from  thee 
the  supplies  of  his  grace,  and  make  that  which  thou  unjusLly 
fearest,  justly  come  upon  thee.  Be  for  God  in  thy  day  of  in- 
tegrity, and  God  shall  be  for  thee  in  the  day  of  temptation. 
Exercise  thy  grace  for  his  praise,  and  his  grace  shall  always 
be  sufficient  for  thee. 

Alas !  after  all  that  can  be  said,  there  is  still  room  to  com- 
plain; for,  if  this  detestable  taciturnity  that  prevails  in  our 
day,  increase  as  it  has  done  for  some  time  past,  it  will  not  be 
long  till  there  will  not  be  a  word  of  religion  in  the  mouths  of 
the  inhabitants  of  this  isle.  But,  may  this  spiritual  captivity 
be  turned  as  suddenly  as  streams  come  rushing  from  the  south 
hills,  when  there  falls  a  heavy  rain. 

Such  is  the  deplorable  indifferency  about  divine  things 
among  the  sons  of  men  at  this  day.  O !  when  will  matters 
mend?  when  shall  religion  be  openly  avowed  as  an  honour 
to  the  rational  soul,  and  every  one  speak  of  God,  and  for  his 
glory  ?    Let  the  Spirit  be  poured  out  from  on  high,  and  the 


MISCELLANEOUS  MEDITATIONS.  67 

wilderness  turned  into  a  fruitful  field,  and  the  fruitful  field 
rise  into  a  statelier  forest.  And  let  Israel  take  root  down- 
ward, and  fill  the  world  with  fruit.  Then  shall  iniquity,  as 
ashamed,  stop  its  mouth,  and  hide  its  head;  then  judgment 
shall  dwell  in  the  wilderness,  and  righteousness  remain  in  the 
fruitful  field.  Such,  (O  to  see  them!)  should  surely  be  some 
of  the  glorious  days  of  the  Son  of  man. 


MEDITATION  XXXIII. 

GOING   TO   A   FAIR. 

The  heavenly  mind  has  this  advantage,  that  it  can  spirit 
ualize  every  business,  and  moralize  all  occurrences  of  life 
As,  then,  I  am  this  day  going  to  a  fair,  let  me  call  to  mind  the 
comparisons,  or  the  similitude  betwixt  this  market  and  the 
market  of  grace. 

1.  From  all  quarters  men  come  hither;  so  is  it  in  the  mar- 
ket of  grace.  2.  None  are  hindered  to  come  here  to  mer- 
chandize; so  is  it  in  the  market  of  grace.  3.  All  kinds  of 
goods  are  to  be  found  here ;  so  is  it  in  the  market  of  grace. 
4.  Parties  meet  here,  bargains  are  made,  and  business  done ; 
so  is  it  in  the  market  of  grace.  5.  Numbers  are  to  be  found 
here,  who  cannot  tell  what  brought  them  hither;  so  many 
attend  the  ordinances  from  custom,  to  see,  or  to  be  seen. — 

6.  The  fair  is  by  public  authority;  so  is  the  market  of  grace. 

7.  Some  stand  all  day  idle ;  so  is  it  in  the  market  of  grace. 

8.  Some  go  home  with  large  profits;  so  do  all  they  that 
rightly  improve  the  market  of  grace.  9.  But  some  return 
immense  losers;  so  must  they  that  slight  the  market  of 
grace.  10.  Thieves,  tinkers,  and  pick-pockets,  attend  here 
to  ruin  honest  folk;  so  Satan,  sin,  and  worldly  cares  often 
rob  us  of  spiritual  things  in  the  market  of  grace.  11.  Dealers, 
returning  home,  converse  wholly  on  the  course  of  the  busi- 
ness through  the  day;  so  they  who  have  found  the  true 
riches,  the  pearl  of  great  price,  in  the  market  of  grace,  will 
speak,  think,  and  meditate  much  thereon  ever  after.  12.  This 
fair  is  but  of  one  day ;  so  the  market  of  grace  comes  to  an 
end,  and  people  may  outlive  the  day  of  grace;  therefore, 
every  one  should  embrace  the  present  ofier. 

But  how  great  the  excellency  of  the  one  above  the  other ! 
1.  All  things  here  are  for  the  body;  there  all  things  are  for 
the  soul.     2.    Nothing  here  goes  without  money;   but  all 


68  SOLITUDE  SWEETENED;  OR, 

things  in  the  glorious  market  of  grace  are  without  money, 
and  without  price.  3.  If  I  sit  my  market  to-day,  I  shall  re- 
pent to-morrow ;  but  the  market  of  grace  is  continued  to  many 
poor  souls  many  years.  4,  Without  the  one  we  may  live; 
but  wanting  the  other  we  must  die.  5.  It  is  indifferent 
whether  we  buy  or  not  here ;  but  in  the  market  of  grace,  we 
must  be  dealers,  or  we  dishonour  God,  and  sin  against  our 
own  souls.  6.  To  take  goods  here  without  money,  is  disho- 
nesty; but,  to  offer  our  pelf  for  the  merchandize  of  heaven,  is 
damnable.  7.  We  plead  and  press  for  commodities  at  a  low 
price  here ;  but  Grod  importunes,  and  presses  us  to  buy  the 
gold  tried  in  the  fire,  that  we  may  be  eternally  rich.  But  O 
how  are  the  men  of  the  world  assiduous  about  the  affairs  of 
life,  while  they  neglect  the  great  concern !  Well  do  we  know 
what  makes  for  our  behoof,  as  to  the  things  of  time ;  but  how 
careless  are  we  with  respect  to  the  things  of  eternity  I  A 
shower  will  excuse  from  walking  two  miles  to  a  sermon ;  but 
a  very  rainy  day  will  not  deter  us  from  this  place  of  business, 
though  three  times  the  distance.  O  corrupt  nature!  that 
counts  it  a  great  deal  of  happiness  to  meet  with  merry  com- 
panions, to  drink,  rove,  ramble,  see,  and  be  seen.  But  how 
far  beneath  the  dignity  of  the  human  soul,  to  forget  itself 
amidst  the  hurry  of  trifling  concerns  for  a  transitory  life'. 

It  is,  indeed,  the  duty  of  all  men  to  attend  to  their  business, 
and  guide  their  affairs  with  discretion.  They  may  meet, 
therefore,  on  days  appointed  for  that  purpose;  but,  when  the 
mind  gets  a  wrong  set,  by  the  vanities  that  are  to  be  seen 
there,  is  infected  with  a  roving  disposition,  and  can  trifle 
away  time  that  is  so  precious,  and  must  so  punctually  be  ac- 
counted for;  when  men  continue  till  liquor  inflame  them, 
how  far  is  this  beneath  the  Christian  character?  It  should 
be  our  constant  care,  then,  wherever  we  go,  whatever  we  do, 
to  bear  the  omniscience  of  God  in  our  mind,  that  while  we 
manage  our  business  with  discretion,  we  may  serve  our  God 
with  undistracted  devotion. 


MEDITATION  XXXIV. 

AFTER    SICKNESS. 

What  shall  I  render  unto  the  Lord  for  all  his  kindness  unto 
me!  The  sorrows  of  death  compassed  me  about,  the  pains 
of  the  grave  took  hold  on  me;  my  feeble  joints  were  made  to 


MISCELLANEOUS  MEDITATIONS.  69 

smite  together;  disease  attacked  every  part,  and  rapidly  pre- 
vailed. Mine  eyes,  with  languid  looks,  spoke  forth  mine 
inward  trouble.  My  throbbing  heart  spread  sense  of  pain 
through  every  member,  and  vexing  dreams  disturbed  my 
night's  repose.  But  what  was  all  this  to  that  confusion  my 
sympathizing  soul  was  in?  No  composure  there.  I  could 
not  meditate  with  calmness  on  my  final  change,  that  seemed 
to  await  me ;  nor  could  I  enquire  aright  into  the  case  of  my 
soul,  that  I  thought  would  soon  be  dislodged  this  body,  and 
brought  before  the  bar  of  God.  Hence  I  learn,  that  health  is 
the  proper  time  to  prepare  for  sickness,  death,  eternity.  The 
new,  the  spiritual  life,  is  too  late  in  beginning,  when  the  lamp 
of  natural  life  is  about  to  be  blown  out.  Yet  the  men  of  the 
world  postpone  the  most  momentous  business  to  their  last 
moments.  Ol  my  soul,  come  not  thou  into  their  assembly; 
with  their  procrastination,  mine  honour,  be  not  thou  united! 

But  what  shall  I  render  to  the  Lord  for  adding  to  my  days ! 
I  yet  live,  yea,  and  am  well.  The  canopy  of  the  heavens 
might  have  been  converted  into  the  crumbling  clods  or  cover- 
ing worms ;  the  light  of  the  world  into  the  shadow  of  death, 
and  time  into  eternity;  and  my  broken  strains  of  praise  into 
perpetual  silence;  for  the  living  only  can  praise  thee,  as  I  do 
this  day.  By  how  many  ties  am  I  thine?  I  am  thine  to  all 
eternity,  because  redeemed  from  everlasting  wrath ;  and  thine 
while  I  dwell  below,  because  redeemed  from  temporal  death. 
Many  times,  before  I  could  expect  it,  deliverance  came,  and 
mercy  prevented  me.  Shall  thy  goodness  be  forgot,  or  thy 
love  seem  little  in  mine  eys?  No,  for  should  not  that  life  be 
spent  to  thy  praise,  that  is  preserved  by  thy  power,  restored 
in  thy  pitying  mercy,  lengthened  out  in  thy  love,  and  covered 
with  thy  protection?  Death,  with  his  malignant  troops,  is 
now  again  discharged  the  field,  and  I  almost  a  prisoner  of  the 
grave,  set  at  liberty,  before  I  was  fast  locked  in  the  irons  of 
corruption.  Was  my  life  precious  in  thine  eyes,  who  am  of 
so  little  moment  among  so  many  millions  of  beings  are  de- 
pendent on  thy  throne?  Would  I  have  been  missed  among 
them,  if  removed?  No;  yet  thy  never-failing  kindness  would 
not,  as  yet,  let  me  drop  among  the  congregation  of  the  dead  I 
How  should  my  love  live  to  thee,  whose  love  to  me  is  so  ac- 
tive, exuberant,  and  full !  With  the  recovery  of  my  health, 
let  every  grace  revive :  and  let  my  soul,  as  a  watered  garden 
be  put  into  a  flourishing  condition.  And,  if  spared  to  old  age, 
when  others  fade,  may  I  bring  forth  fruit,  be  fat  and  flourish- 
ing.    Yea,  in  the  last  decline  of  nature,  when  my  outward 


70  SOLITUDE  SWEETENED;  OR, 

man  decays,  let  my  inward  man  be  renewed  day  by  day, 
may  my  views  of  his  glory  be  more  bright,  my  faith  more 
active,  my  hope  more  fixed,  my  heart  more  established,  my 
affections  more  purified,  my  desires  more  heavenly,  my  long- 
ing after  complete  fruition,  and  uninterrupted  communion 
with  God,  increased,  and  my  soul  set  on  fire  of  love,  and  filled 
with  heaven,  till  I,  at  last,  am  taken  into  that  land,  where  the 
inhabitant  shall  not  say,  I  am  sick,  because  the  people  that 
dwell  there  are  forgiven  their  iniquity. 


MEDITATION  XXXV. 

THAMES    OF    SOUL   VARIABLE. 

It  is  the  greatest  display  of  spiritual  folly  to  build  on  « 
frame.  A  frame  is  a  certain  heavenly  disposition  of  the  soul. 
Now,  to  rest  on  any  thing  in  ourselves,  is  to  destroy  our- 
selves ;  for  the  noble  attainment  is  to  go  wholly  out  of  ourselves 
and  rest  only  on  Christ.  If  I  do  otherwise,  I  provoke  him  to 
remove,  by  placing  the  effect  of  his  presence  in  the  room  of 
himself,  and  then  my  mountain,  which  I  thought  stood  so 
firm,  is  immediately  removed ;  God  hides  his  face,  and  I  am 
troubled.  Heavenly  frames,  and  glorious  manifestations,  I 
should  seek,  not  to  rest  upon,  but  to  be  refreshed  with.  Christ 
may  come  into  a  frame,  but  I  ought  to  beware  lest  I  keep  the 
frame,  and  let  Christ  go,  who  is  to  be  sought  for  himself, 
found  in  himself,  in  the  promise,  in  his  unchangeable  love, 
and  not  in  a  frame. 

To  have  a  cold,  insensible  heart,  is  a  comfortless  condi- 
tion; but  to  have  Christ,  who  always  brings  melting  of 
heart,  and  a  revival  of  graces  with  him,  is  good,  and  is  a  pre- 
lude of  the  happiness  to  come.  When  I  prefer  the  attendants 
to  their  prince,  and  hug  these  when  I  should  honour  him,  this 
is  the  way  to  make  him  withdraw  his  visits,  and  refuse  to 
come  again  till  I  confess  my  folly.  Hence  am  I  chastened 
with  so  many  changes  in  my  soul;  sometimes  standing  on 
Mount  Pisgah,  then  grovelling  in  the  valley  of  Achor;  some- 
times walking  in  the  light  of  his  countenance,  then  going 
mourning  without  the  sun ;  sometimes  admitted  with  boldness 
to  his  throne  of  grace,  where  he  fills  my  mouth  with  argu- 
ments, then  finding  a  cloud  spread  on  his  throne',  that  my 
prayer  cannot  pass  through,  nor  I  order  my  speech  by  reason 
of  darkness;  and  all  this  to  chasten  my  folly,  and  make  me 


MISCELLANEOUS  MEDITATIONS.  71 

adore  his  sovereignty,  who  comes  and  goes  at  pleasure.  Of 
such  a  place,  and  such  a  time,  one  may  say,  It  was  Bethel, 
the  house  of  God,  and  a  time  of  love ;  but  neither  the  Bethel 
of  God,  nor  the  time  of  love,  is  to  be  the  confidence  of  the 
soul,  whatever  comfort  it  may  afford.  The  God  of  Bethel,  the 
God  of  unchangeable  love,  is  to  be  the  strong  tower  to  which 
every  believer  must  always  resort.  To  live  by  faith,  is  more 
noble  and  more  safe  than  to  live  by  sense. 

Now,  in  these  things,  God  teaches  me  to  esteem  him  more 
than  any  thing  from  him ;  the  enriching  hand  that  gives,  more 
than  the  gift  that  enriches ;  yea,  to  depend  more  on  his  per- 
manent promise,  than  on  his  passing  presence.  For,  though 
the  one  should  be  pleasant,  like  the  voice  from  the  excellent 
glory  on  the  mount  of  transfiguration,  yet  the  other  is  the 
more  sure  word  of  prophecy,  of  inspiration,  to  which  at  all 
times  we  should  betake  ourselves.  And  this  we  should  re 
member,  that  the  continuation  of  that  ravishing  frame  of 
Eoul  (a  gale  of  which  sometimes  the  favourites  of  heaven  feel 
blow  through  their  mind,)  is  reserved  for  the  happier  state 
above:  But  it  should  occasion  the  extremest  sorrow,  if  we 
send  away  our  Beloved,  who  is  willing  to  abide  with  us  "  till 
the  day  break,  and  the  shadows  flee  away."  This  I  may 
learn,  that  it  is  good  to  hold  him  in  the  promise,  whatever  be 
the  condition  of  my  soul.  O  deplorable  imperfection!  When 
he  is  absent,  despair  begins  to  appear ;  when  present,  spiritual 
pride  is  ready  to  spring  up.  But  while  he  in  wisdom  comes 
and  goes,  it  keeps  my  soul  in  exercise,  going  forward  and 
backward,  to  the  right  hand  and  to  the  left,  in  quest  of  him, 
restless  till  I  find  him.  Thus  the  soul  is  prevented  from  sit- 
ting down  on  a  sinful  security,  or  falling  asleep  in  the  arms 
of  downy  delusion,  perhaps  to  awake  no  more.  Yea,  this  ex- 
ercising of  my  soul  keeps  every  grace  active;  his  coming 
hinders  me  from  falling  in  the  low  dungeon  of  despair,  whence 
I  might  come  up  no  more;  and  his  going  away  prevents  my 
climbing  the  slippery  precipice  of  spiritual  pride,  whence  I 
might  fall  ana  break  all  my  bones. 

I  desire,  both  in  temporals  and  spirituals,  to  make  the  dear 
prophet's  triumph  of  faith  mine !  "  Though  the  fig-tree  should 
not  blossom;  though  my  graces  should  seem  languid  and 
low ;  though  darkness  should  sit  down  on  my  soul ;  though  he 
should  keep  back  the  face  of  his  throne;  though  my  soul 
should  forget  her  prosperity ;  though,  when  I  pray  and  cry, 
he  should  shut  out  my  prayers ;  though  Satan  should  roar  at 
me,  temptations  rendezvous  against  me,  corruption  rage  within 


72  SOLITUDE  SWEETENED;  OR. 

me,  and  hell  gape  for  me ;  yet  I  will  rejoice  in  the  Lord,  I 
will  joy  in  the  God  of  my  salvation."  Yet  I  plead  that  thy 
presence  may  cheer  me  in  the  wilderness;  for  if  thy  pres- 
ence go  not  up  with  me,  I  shall  never  be  able  to  go  hence. 
But  may  thy  spirit  dwell  within  me,  and  seal  me  to  the  day 
of  redemption.  Then  my  joy  in  believing  shall  be  turned  into 
an  ecstacy  of  beholding  the  Godman,  in  all  his  amiable  per- 
fection; then  frames  of  soul  shall  be  sinless,  holy,  and  screwed 
to  the  most  elevated  height  of  rapture  and  delight;  then  I 
shall  praise  without  interruption,  and  adore  without  distraction 


MEDITATION  XXXVI. 

TO  UNCONCERNED  SPECTATORS. 

Sorrow  is  the  continual  attenda.nt  on  human  life.  Every 
day,  to  some  poor  sufferer,  is  darkened  with  distress,  and 
yet  the  spectators  are  frequently  no  more  concerned,  than 
if  the  patient  were  only  to  set  out  from  the  city  to  his  coun 
try-seat.  Were  a  king  coming  to  sit  in  judgment  on  a  be- 
loved friend,  and  to  examine  strictly  his  actions  upon  life  and 
death,  could  we  shake  ourselves  free  from  a  thousand  agita- 
ting thoughts?  dislodge  our  breast  of  anxious  fears,  and  many 
a  fervent  wish?  Now,  when  a  person  is  pining  on  a  sick-bed, 
or  expiring  on  a  death-bed,  the  King  of  kings  seems  to  mount 
his  judgment-throne,  and  order  this  arrested  pannel  into  his 
tremendous  presence,  where  the  examination  will  be  strict, 
and  the  trial  issue  in  eternal  life  or  death.  And  yet  how 
trifling  often  is  the  discourse  of  the  attendants !  how  jocular 
and  sportive  their  talk !  But,  O !  if  the  invisible  world  of  spir- 
its would  flash  full  in  their  face,  if  but  all  the  disembodied 
souls  of  their  acquaintance  would  start  up  around  them,  how 
would  they  stare  and  be  distracted!  though  they  can  now 
dance  about  the  grave,  and  laugh  amidst  the  glooms  of  death. 
To  this  invisible  world  their  friend  seems  fast  going,  and  they, 
in  spite  of  all  their  stupidity,  are  fast  following.  When  I  look 
into  the  bed,  and  see  my  poor  fellow-creature  in  that  humble 
state,  it  excites  my  sorrow ;  and  when  I  look  round  the  com- 
pany in  their  apparent  incredulity  of  a  future  state,  it  so 
moves  my  compassion,  that  I  am  at  a  loss  whether  most  to 
pity  the  dying  or  deplore  the  living. 

But  my  soul,  be  n  tt  thou  an  idle  spectator  also.     Kiiow  the 
sentence,  that  a-  iti  ist  die,  reaches  thee  as  well  as  others. 


MISCELLANEOUS  MEDITATIONS.  73 

Perhaps  death  has  the  summons  in  his  hand  already,  or  is 
fining  his  quiver  with  arrows  for  the  decisive  battle;  nay,  he 
may  be  placing  an  arrow  on  the  bended  bow,  to  sink  the 
sickening  shaft  into  thy  heart-strings, 

"Man  that  is  born  of  a  woman  is  of  few  days;*"  this  all  the 
nations  know;  "and  full  of  trouble;"  this  I  daily  find.  "He 
Cometh  forth  as  a  flower,"  frail  and  fading;  "he  fleeth  also 
as  a  shadow,"  quickly  gone,  and  quite  forgot.  I  carry  death 
in  my  mortal  body,  which,  like  a  fiery  spark  concealed  within, 
will  sooner  or  later  lay  the  house  to  ashes. 

It  is  but  a  small  thing  to  grapple  with  death,  to  eater  the 
lists  with  the  king  of  terrors,  or  be  inclosed  in  the  gloom  of 
the  grave;  but  it  is  another  thing  to  enter  into  a  world  of 
spirits,  to  launch  into  an  unknown  and  endless  eternity,  and 
see  God  face  to  face.  Roman  fortitude  may  dismantle  itself 
of  clay,  defy  the  grave  and  brave  death ;  but  nothing  but  a 
well-grounded  faith  can  carry  one  calmly,  cheerfully,  and 
comfortably,  into  a  fixed,  a  future  state. 

The  things  of  life  are  of  small  account  at  death.  What 
can  riches  do,  but  encumber  witli  too  much  splendid  care,  and 
troublesome  attendance  ?  What  can  a  character  do,  but  pub- 
lish his  decease?  What  can  opulence  and  honour  do,  but 
give  a  pompous  funeral,  and  a  costly  tomb?  What  can  friends 
do,  but  weep  about  the  bed,  and  bewail  their  dying  relative  ? 
But  thy  love,  dear  Lord,  can  enlighten  my  passage  through 
death,  and  lead  me  safely  to  my  Father's  house. 


MEDITATION  XXXVH. 

DEATH    A    BLESSING   TO   GOOD    3IEN. 

Why  so  much  complain  of  death?  It  is  true,  it  is  the  fruit 
of  sin,  for  by  sin  came  death  into  the  world;  but  it  is  also 
true  that  it  is  the  finisher  of  sin  to  the  godly,  for  by  death  sin 
shall  be  cast  out  forever.  Sin,  conveyed  to  us  in  our  concep- 
tion, is  so  interwoven  with  the  human  frame,  that  the  tie  must 
be  dissolved  betwixt  the  soul  and  body,  before  a  full  and  final 
separation  can  take  place  between  the  soul  and  sin.  Who 
then,  would  fear  the  furnace  that  is  only  to  consume  the 
dross,  that  the  gold  may  come  forth  without  alloy  ?  What  can- 
didate for  heaven  would  be  averse  to  lay  down  mortality;  in 
order  to  take  up  immortality;  to  put  off  this  corruptible,  in 
order  to  put  on  incorruption  ?  to  have  his  body  sown  in  dis 

G 


74  SOLITUDE  SWEETENED;  OR, 

honour,  in  order  to  be  raised  in  honour  and  glory ;  and  to  have 
the  soul  dislodged  from  his  body,  that  sin  might  be  dislodged 
from  his  soul?  Why,  then,  should  I  be  displeased  at  such  a 
glorious  exchange?  To  lay  down  frail  flesh,  feeble  nature, 
all  my  lusts  and  passions,  occasions  and  temptations  to  sin, 
my  infirmities  and  imperfections,  and  to  be  clothed  with  per- 
fect beauty  and  eternal  glory,  might  rather  transport  than 
perplex  me.  Wherefore  tremble  at  the  ghastly  gloom  that 
shall  beam  into  a  boundless  noon?  or  startle  at  the  dark  step 
that  shall  usher  me  into  eternal  day?  If  my  separation  for 
a  few  years  from  my  friends,  issue  in  uninterrupted  commu- 
nion with  God,  is  not  the  change  most  happy  ?  If  my  distant 
views,  and  dim  glances  of  the  land  afar  off,  and  the  King  in 
his  beauty,  pass  away,  that  the  nearest  approaches,  most 
steady  views,  and  brightest  visions,  may  eternally  take  place, 
am  not  I  a  gainer  to  the  highest  degree  ?  Then,  Lord,  take 
away  the  sting  of  death,  and  at  thy  appointed  time,  through 
faith,  I  shall  fly  into  his  arms,  not  dismayed  at  his  cold  em- 
brace, burning  with  an  heavenly  desire  to  be  forever  with  the 
Lord ;  which  is  far  better  than  all  the  happiness  of  crowns 
and  thrones  below. 


MEDITATION  XXXVIII. 

MERCY   GOING   BEFORE   GOD,   ]\L\KES   MEETING   HOI   A   MERCY. 

1757. 

God  and  I  must  meet;  there  is  a  day  appointed  for  it;  and 
surely  the  thoughts  thereof  would  be  like  death,  and  worse, 
were  I  not  assured  that  mercy  goes  before  his  face.  Why, 
then,  should  I  be  afraid  to  meet  with  God,  since  mercy  goes 
before  his  face?  Mercy  means  no  ill, — ^\vill  do  no  harm, — 
displays  the  flag  of  peace, — proclaims  the  manifesto,  that 
"  mercy  shall  be  built  up  for  ever."  But  how  shall  I  know 
that  mercy  goes  before  his  face !  Because  truth  goes  hand  in 
hand  with  mercy ;  and  the  veracity  of  truth  forbids  me  to 
doubt  the  certainty  of  mercy.  How  must  the  heart  of  a  guilty 
rebel  rejoice  to  find  that  pardon  is  proclaimed  by  his  offended 
sovereign!  Mercy  and  truth  are  the  best  means  of  preser- 
ving the  kings  of  the  earth,  and  when  they  exercise  it,  their 
throne  is  upholden  by  mercy;  but  the  King  of  heaven,  in 
every  act  of  his  administration,  preserves  mercy  and  truth, 
and  in  them  establishes  his  throne.     The  King  of  kings  will 


MISCELLANEOUS  MEDITATIONS.  75 

never  go  without  his  royal  retinue,  his  Ufe-guards;  mercy  and 
truth  shall  form  the  van;  justice  and  judgment  support  his 
throne ;  infinity,  eternity,  and  immutability  carry  his  crown : 
power  and  omnipotence  bear  the  robe  of  royalty ;  wisdom  and 
righteousness  hold  the  regal  sceptre ;  graciousness,  long-suf- 
fering, and  patience  proclaim  his  sacred  name ;  and  love  en- 
circles all  the  flaming  train.  In  every  circumstance,  then,  I 
can  be  in,  I  have  comfort;  for,  in  his  providence  towards  me, 
mercy  goes  before  him,  and  it  works  for  my  good;  yea,  even 
in  my  afflictions,  mercy  goes  before  him,  and  I  am  chastened, 
that  i  may  not  be  condemned  with  the  world. — Thus,  mercy 
is  the  precious  ointment  that,  in  all  things,  at  all  times,  and 
in  all  places,  casts  its  pleasant  scent  abroad,  and  perfumes 
his  conduct  towards  me.  And  v,  henever,  or  wherever  I  meet 
God,  whether  in  the  dissolving  pang,  or  solemn  appearance 
at  his  bar,  I  shall  find  him  a  reconciled  Father,  and  all  his 
bowels  yearning  on  the  son  of  his  adoption.  Neither  the  hour 
of  death,  therefore,  nor  the  day  of  judgment,  shall  terrify  me. 
"But  I  will  sing  of  the  mercies  of  the  Lord  forever;  with  my 
mouth  will  I  make  known  the  faithfulness  to  all  generations. 
For  I  have  said,  Mercy  shall  be  built  up  forever;  thy  faith- 
fulness shalt  thou  in  the  sight  of  all  the  ransomed  nations, 
estabUsh  in  the  very  heavens! 


MEDITATION  XXXIX. 

THE   NECESSITY   OF  AFFLICTIONS. 

Jan.  28,  1758. 
I  complain  without  a  cause,  seeing  it  is  good  for  me  that  I 
be  afilicted.  Whatever  be  food  to  the  soul,  surely  affliction 
is  physic;  and  if  there  is  a  necessity  of  the  one  to  preserve 
life,  there  is  a  necessity  of  the  other  to  preserve  health.  Can 
a  much  esteemed  flower  think  that  it  is  unkindly  dealt  with, 
because  the  weeds  that  twisted  with  its  roots  are  plucked 
away  with  force,  such  force  that  the  flower  seems  to  be  pulled 
along?  Just  so  am  I  displeased  at  severe  afflictions,  sent  to 
root  out  some  i-ampant  lusts,  or  deep  rooted  earthly  affections, 
when  afflictions  less  severe  would  prove  ineffectual  for  such  a 
noble  end.  Corruption  is  not  totally  removed,  it  is  only  sub- 
dued in  part;  but  the  more  I  am  afflicted,  the  more  it  is  sub- 
dued. Neither  is  grace  perfect  here;  but  the  more  grace  is 
exercised,  the  more  perfect  it  grows.     The  better  part  never 


76  SOLITUDE  SWEETENED;  OR, 

suffers  in  affliction;  for  even  when  it  is  so  ponderous  and 
crushing,  that  under  it  the  outward  man  decays,  and  wastes 
away,  yet  the  inner  man  is  renewed  day  by  day.  For  very 
shame,  can  I  take  it  amiss,  that  my  sins  are  mortified,  my 
lusts  subdued,  my  fond  and  foolish  desires  reprimanded,  my 
affections  purged,  my  eager  grasp  of  created  things  loosed, 
and  that  I  am,  by  line  upon  line,  affliction  on  the  back  of  af- 
fliction, instructed  of  the  vanity  of  all  sublunary  things? 
Again,  dare  I  be  displeased,  that,  by  various,  repeated,  and 
uncommon  afflictions,  and  from  sinful  instruments  too,  my 
faith  is  tried,  my  patience  and  resignation  proved,  my  love 
and  esteem  of  heavenly  things  heightened,  and  all  my  graces 
improved  invigorated,  furbished,  to  the  glory  of  God,  and  ad- 
vantage of  my  own  soul? 

Every  new  trial  is  like  a  new  combat  set  to  the  valiant 
hero.  If  he  comes  off  a  conqueror,  it  is  another  trophy  to  all 
his  former  victories,  and  a  fresh  display  of  his  military  skill 
in  the  eyes  of  enemies  and  friends.  There  never  was  a  tra- 
veller to  the  throne  of  God,  but  pursued  his  way  through  the 
thorny  path  of  affliction;  and  yet  there  is  not,  this  day,  one 
person  in  all  the  august  assembly  of  the  higher  house,  that  has 
the  least  complaint  upon  the  hardships  or  afflictions  that  befel 
him  by  the  way.  Why  should  1,  then,  so  much  complain  of 
the  deep  steps  and  rugged  roads,  the  stormy  days  and  dark 
nights,  that  distress  me  in  my  pilgrimage,  seeing  that,  when 
I  shall  see  things  in  the  light  of  glory,  I  shall  approve  of  all; 
and  the  storm  of  hail,  claps  of  thunder,  and  midnight-gloom, 
shall  only  add  to  the  variety  of  the  subjects,  and  multiply  the 
stanzas  of  my  eternal  song. 

While  here  below,  the  intoxicating  juice  of  carnal  pleasure 
breeds  diseases;  so  that  the  bitter  potion  of  affliction  is  abso- 
lutely necessary  to  dispel  those  infections  which  threaten 
damage  to  the  soul.  Since  it  is  not  my  happiness  to  be  free 
from  sin  below,  it  is  my  happiness  that  I  am  not  without  afflic- 
tions, which  are  a  noble  antidote  against  sin.  I  have  reason 
to  bewail,  bitterly  to  bewail,  the  corruption  of  my  nature,  but 
not  the  correction  of  my  corruption.  Were  I  punished  as  I 
deserve,  instead  of  being  washed  with  the  soap  of  nitre  of 
castigation  I  would  be  swept  away  with  the  besom  of  destruc- 
tion. What  condemned  criminal  would  rage  at  the  loss  of  a 
finger,  who  deserved  to  have  lost  his  head  ?  So,  why  should 
I  repine  at  a  little  ill,  who  deserve  a  great  deal  worse  ?  In- 
deed, at  all  times,  and  in  every  case,  I  should  not  look  to  the 
band  of  God,  but  into  his  heart;  not  barely  look  upon  the 


MISCELLANEOUS  MEDITATIONS.  77 

providence  with  fear,  but  into  the  promise  with  faith ;  where, 
be  the  providence  adverse  or  prosperous,  to  my  comfort  I  am 
told  that  all  things  work  together  for  good  to  God's  called  and 
chosen  ones ;  and  if  my  fluctuating  breast  is  composed  amidst 
all  my  sorrows,  by  a  firm  belief  of  the  promise,  that  happy 
moment  I  find  the  promise  performed  to  me ;  and  aver,  with 
th3  royal  sufferer,  "It  has  been  good  for  me  that  I  have 
been  afflicted." 


MEDITATION  XL. 

SAINTS   UNKNOWN,   STARS   UNSEEN. 

Feb.  14,  1758. 
As  there  are  stars  in  the  sparkling  firmament  of  heaven  of 
different  magnitudes  and  glory,  so  there  are  saints  of  diflerent 
stations  in  the  church  of  God.  Some  like  stars  of  the  first 
magnitude,  point  out  the  way  to  bliss ;  while  others,  like  stars 
of  a  second,  third,  and  fourth  magnitude,  sparkle  with  an  up- 
right walk,  and  heavenly  conversation,  and  condemn  a  wicked 
world.  All  these  glorify  God,  as  it  were,  in  an  active  man- 
ner; but  there  is  another  class  of  his  precious  ones,  who  glo- 
rify God  only  in  a  passive  manner,  compared  to  others. 
These  are  the  secret,  private,  and  retired  Christians;  who, 
like  the  stars  that  lie  concealed  in  the  amazing  voids  of  space, 
and  never  strike  the  naked  eye,  nor  seem  connected  with  our 
system,  are  only  known  to  God.  But  as  the  glory  of  God's 
creating  hand,  though  less  vissible  to  us,  is  as  really  displayed 
among  those  stars  that  he  has  stationed  so  sublime,  as  among 
those  which  he  has  dropped  nearer  to  our  earth,  so  he  is  glo- 
rified by  the  private  as  well  as  the  public  Christian;  and  the 
resignation  of  the  one  to  the  divine  disposal  may  be  as  accep- 
table to  God  as  the  more  active  labours  of  the  other.  How 
is  God  satisfied,  so  to  speak,  to  see  his  creature  wholly  at  his 
command ;  his  will  moulded  into  the  will  of  the  Most  High, 
his  desires  measured  by  Heaven's  distribution  of  mercies,  and 
his  ambition  only  to  be  like  God.  Here  the  whole  man,  w  ith 
his  whole  concerns,  is  wholly  devoted  to  God.  Here  rebel- 
thoughts  are  slain,  and  the  unknown  saint  only  waits  the  will 
of  God  to  fall  in  with  fully,  freely,  and  without  reserve. 
Such  a  heart  God  dwells  in,  and  such  a  soul  is  his  throne. 
Nothing  pleases  God  better,  than  when  all  he  does  pleases  his 
people.  Thus  the  soul  ripens  for  glory,  and  a  sacred  inter- 
g2 


78  SOLITUDE  SWEETENED;  OR, 

resting  correspondence  is  carried  on  between  the  heart  and 
heaven.  The  man  rolls  himself  and  all  his  concerns  over  on 
the  indisputed  will  of  him  that  cannot  err.  Nothing  can  go 
wrong  with  the  man,  because  divine  wisdom  orders  all  for 
him;  yea,  what  he  thinks  hard  in  itself,  if  he  have  no  sinful 
hand  in  it,  he  embraces  and  submits  to,  because  of  him  that 
sends  it.  He  sounds  God's  praise  loudest,  who  is  silent  before 
God.  While  the  profession  of  some  is  blazing  the  love  of  his 
soul  is  burning.  While  others  march  heaven-ward  in  the 
broad  day,  and  before  the  wide  world,  this  is  a  walk  within 
doors,  in  his  own  house  at  home.  Of  all  things,  grace  grows 
best  in  retirement,  and,  like  Jacob,  when  left  alone,  he  wres- 
tles with  the  angel  of  the  covenant,  for  blessings  to  himself, 
his  family,  the  church,  and  the  whole  world.  He  is  not  less 
circumspect  that  not  an  eye  is  on  him,  but  keeps  clean  hands, 
from  a  clean  heart;  not  like  the  painted  hypocrite,  that  must 
be  religious  for  credit's  sake.  He  has  his  conversation  in 
heaven,  and  his  communion  with  the  Most  High.  Happy  is 
he  in  his  hfe,  happy  at  his  death,  for  he  lives  with  God,  dies 
in  the  Lord,  and  goes  to  be  forever  with  the  Lord. 


MEDITATION  XLI. 

THE   EXCELLEXT   HAPPINESS    OF   THE   BLESSED. 

Spithead,  3Iay  21,  1758. 
Time  is  short,  and  eternity  is  long;  yet,  in  this  short  time, 
I  must  prepare  for  long  eternity.  O !  what  a  duration  is  before 
me  1  but  what  an  infatuation  is  within  me,  that  I  should  mind 
the  trifling  things  of  time,  and  forget  the  interests  of  eternity! 
Truly,  when  I  compare  eternity  and  time,  I  am  astonished 
that  eternity  does  not  swallow  up  time  in  my  concerns  and 
meditations.  With  what  night  visions,  deceptive  phantasies, 
and  delusive  dreams,  are  we  entertained  here,  in  comparison 
of  that  divine  understanding,  intuitive  knowledge,  noon-day 
discoveries,  vigor  and  activity  of  soul,  we  shall  be  possessed 
of,  when  we  awake  to  immortality,  from  all  the  slumbers  of  a 
transitory  life !  And  yet,  (wo  is  me !)  am  I  not  more  anxious 
to  grow  in  earth,  than  to  grow  for  heaven?  Will  not  the  fear 
of  temporal  losses  at  times  outbalance  the  joy  I  should  have 
in  believing?  While  God  and  glory  have  a  passing  medita- 
tion in  my  heart,  have  not  the  vanities  of  the  world  a  perma- 
nent mansion?     Docs  not  worldly  sorrow  take  deeper  root  in 


MISCELLANEOUS  MEDITATIONS.  79 

my  soul  than  spiritual  joy  ?  And,  were  my  thoughts  counted 
one  by  one,  while  vanities  reap  the  whole  harvest,  sacred 
things  have  scarce  the  tythe !  Is  this,  alas !  the  behaviour  of 
a  candidate  for  bliss,  the  practice  of  an  expectant  of  glory? 
One  thinks  least  on  what  he  loves  least:  O  mournful  conclu- 
sion !  that  I  love  God  least,  since  he  is  least  in  my  thoughts ! 
But  let  me  rise  in  my  contemplation,  and  see  the  goodly  hosts 
of  the  ransomed  nations,  dwelling  in  the  noon-day  display  of 
his  glory,  possessed  of  pleasures  free  as  the  fountain  whence 
they  flow,  and  full  as  their  unlimited  desire.  Their  souls  are 
replenished  with  the  most  refined  satisfaction,  sacred  delight, 
and  substantial  joy.  What  an  august  assembly  are  the  inha- 
bitants of  the  better  country !  wearing  crowns,  holding  sceptres, 
reigning  on  thrones,  walking  in  white,  exalted  in  their  natures, 
their  conceptions  bright,  their  visions  cloudless,  their  thoughts 
elevated,  their  songs  transporting,  their  happiness  confirmed, 
their  love  burning,  and  all  their  powers  entranced  for  ever! 

Seeing  such,  and  much  more,  (for  eye  hath  not  seen,  ear 
hath  not  heard,  neither  hath  it  entered  into  the  heart  of  man 
to  conceive  what  God  hath  laid  up  for  them  that  love  and  fear 
him,)  is  the  happiness  of  the  triumphant  throng,  who  have 
the  substance,  marrow,  and  kernel  of  bliss,  no  wonder  to  see 
the  saints  settling  their  affections  on  the  things  above,  and 
longing  to  join  the  happy  company. 

What,  then,  though  it  be  a  steep  ascent  to  the  mount  of 
God,  since  verdant  arbours,  and  a  blooming  paradise,  are  on 
the  summit  of  the  hill.  A  prospect  of  the  heavenly  state 
might  make  me  lie,  without  repining,  in  the  dungeon  of  a  pri- 
son, till  the  very  moment  I  were  brought  to  the  palace. — 
What  though  I  bear  my  cross  till  the  day  I  wear  the  crown? 
or  die  daily,  till  Christ,  with  whom  my  life  is  hid  in  God,  ap- 
pear, and  I  appear  with  him  in  glory  ?  Should  any  thing  below 
move  him  who  has  his  portion  above?  Should  the  pleasures 
of  the  world,  which  are  but  painted  clouds,  and  airy  appear- 
ances, entice  him,  or  the  troubles  of"  the  world  terrify  him, 
who  is  in  a  little  to  take  his  eternal  farewell  of  both?  Let 
adversities  keep  close  at  his  heels,  heaven  has  an  open  door 
for  him,  into  which,  while  they  must  stand  without,  he  shall 
•enter,  and  remember  his  misery  no  more.  Hence,  let  it  be 
my  daily  study  to  walk  in  the  view  of  a  world  to  come,  till 
that  happy  day  when  (O  wondrous  word!)  I  shall  enter  into 
the  joy  of  my  Lord. 


80  SOLITUDE  SWEETEIVED;  OR, 


MEDITATION  XLII. 

ONLY  A  RUMOUR   HEARD    OF   THE    TRIUMPHANT   STATE. 

Spithead,  May  22,  1758. 
This  thought  is  now  come  into  my  mind,  that  the  trium- 
phant state  of  glory  is  but  little  undei'stood,  even  after  all  the 
divine  descriptions  given  thereof  in  sacred  revelation.  Not 
that  God  cannot  tell,  but  man  cannot  hear;  for  when  Paul 
was  caught  up  to  the  third  heaven,  and  his  ear  opened  to  hear 
the  Hosannas  of  the  higher  house,  he  says  he  heard  ineffable 
things,  which  it  was  not  fit,  proper,,  or  becoming  for  a  man  to 
reveal,  because  the  language  of  eternity  cannot  be  adapted  to 
the  dialect  of  time.  After  all  the  pleasing  and  glorious  meta- 
phors used  to  represent  eternal  felicity,  still  there  is  a  defi- 
ciency, though  neither  from  the  fulness  of  that  felicity,  nor 
the  divine  Relater,  but  from  us  who  hear.  Were  the  definition 
too  refined,  the  relation  too  sublime,  we  should  not  be  abfe  to 
comprehend  it.  Tlierefore,  things  that  make  up  the  excel- 
lencies of  this  lower  world,  on  which  men  fix  their  esteem, 
place  their  delight  and  settle  their  aflTections,  are  chosen  to 
adumbrate  it.  Hence  it  is  called  a  kingdom, for  there  the  King 
Eternal  keeps  his  court;  there  majesty  and  honour,  glory  and 
renown,  are  before  his  face;  there  are  vast  dominion,  noble 
privileges,  sweet  society,  and  mutual  connexions.  But  as  a 
kingdom  is  subject  to  anxiety  and  change,  therefore  it  is  cal- 
led a  crown  of  life,  a  crown  of  glory,  that  fadeth  not  away  j 
an  eternal  day,  where  saints  shine  as  suns ;  a  royal  palace, 
where  there  is  unceasing  harmony,  and  divine  delight ;  an 
inheritance  in  light,  and  an  house  not  made  with  hands,  eter- 
nal in  the  heavens.  And  as  paradise,  or  the  garden  of  God, 
was  the  sum  of  created  perfection,  whence  the  first  Adam  was 
driven,  so  the  heavenly  state  is  called  paradise,  being  the 
place  where  the  brightest  display  of  uncreated  glory  is  given, 
and  whither  the  second  Adam,  Lord  of  all,  as  a  public  person, 
has  entered.  Gems,  pearls,  and  precious  stones,  which  men 
wear  on  their  hands  and  heads,  are  but  the  metaphors  of  their 
streets  and  walls,  which  are  far  more  excellent  than  those 
things  that  shadow  them  out.  What,  then,  must  be  the  liberty, 
the  privileges,  the  happiness  of  the  inhabitants !  But  as  death 
destroys  all  possessions,  and  darkens  the  brightest  day,  there- 
fore this  is  a  state  of  the  most  permanent  bliss,  immortal  life, 
eternal  vigour,  and  perpetual  bloom.  But  as  to  live  alone  is 
not  consistent  with  complete  happiness,  or  congruous  to  the 


MISCELLANEOUS  MEDITATIONS.  81 

human  soul,  that  is  not  made  to  be  alone;  so  in  the  better 
country  there  is  an  innumerable  company  of  angels,  the  gene- 
ral assembly  and  church  of  the  first-born,  and  God,  Father, 
Son,  and  Holy  Ghost,  in  whose  presence  is  fulness  of  joy, 
and  at  whose  right  hand  are  pleasures  for  evermore.  Rivers 
of  living  water,  and  the  tree  of  life  bending  with  fruits  of  pa- 
radise, set  out  the  sufficiency,  satisfaction,  and  redundancy  of 
spiritual  refreshment  and  delight  that  abound  there. 

But  still,  there  is  something  in  the  blessed  state  above  which 
supplies  the  soul  with  the  fullest  tides  of  serencst  rapture, 
ecstacy,  and  joy,  of  which  all  these  descriptions  of  felicity 
come  infinitely  short;  and  that  is,  vision  and  fruition  of  the 
Lamb,  participation  of  the  divine  nature,  living  in  and  with 
God,  and  communion  with  Jehovah,  screwed  up  to  the  highest 
pitch  of  divine  intimacy,  carried  on  through  eternity  in  an  un- 
interrupted out-going  of  the  soul  towards  her  supreme  and 
chief  good,  and  receiving  the  divine  emanations  of  all  his  ado- 
rable perfections,  breathed  by  the  Holy  Ghost  into  all  the 
panting,  enlarging  affections,  and  powers  of  the  sanctified 
soul !  But  what  this  is,  who  can  tell  ?  How  shall  finite  and 
infinite  meet?  Will  God  in  very  deed  dwell  with  man  and  in 
man?  Shall  man  in  very  deed  dwell  in  and  with  God?  Shall 
a  finite  spirit  have  communion  with  the  Father  of  spirits  ?  Oh ! 
what  remains  to  be  revealed  in  that  exalted  state,  which  has 
not  yet  entered  into  the  heart  of  man !  Prepare,  my  soul,  pre- 
pare for  that  felicity  to  come,  which  is  sufficient  to  satisfy 
with  transport  and  delight  ten  thousand  heavens  of  seraphim, 
much  more  my  shallow  mind. 


MEDITATION  XLHI. 

PHILOSOPHY. 

SpitJiead,  May  27,  1758. 

Truly  philosophy  is  a  study  much  commended,  and  deserves 
it  in  its  various  branches.  Where  the  works  of  nature  are 
narrowly  surveyed,  they  fill  the  mind  with  wonder  and  delight, 
and  prove  that  their  Creator  must  be  God. 

O!  says  one,  how  the  study  of  astronomy  exalts  the  soul! 
And  then  he  expatiates  on  the  starry  heavens,  or  firmament 
of  suns,  with  their  dependent  planets,  or  worlds  unseen,  and 
carries  on  his  fruitful  theme,  till  his  lectures  have  filled  the 
extension  of  space  with  spacious  habitations  for  intelligent, 


82  SOLITUDE  SWEETENED;  OR, 

though  unintelligible  beings.  But,  to  leave  the  philosopher 
to  his  own  conceits,  true  or  false,  there  is  a  study  which  as 
far  excels  it,  as  it  excels  the  ignorance  of  the  illiterate  rustic; 
and  rises  infinitely  higher  in  the  object  of  its  wonder,  and  sub- 
jects of  its  inquiry;  and  this  is,  the  sacred  study  of  religion, 
which  is  the  wisdom  that  as  far  excelleth,  not  only  folly,  but 
philosophy,  as  light  excelleth  darkness.  The  philosopher's 
themes  are  high,  in  comparison  of  him  who  is  only  amused 
with  mean,  low,  sordid,  and  selfish  things,  (and  if  not  our 
highest  themes,  they  are  allowable;)  but  how  low  and  grovel- 
ling, in  comparison  of  divine  perfections,  which  entrance  the 
meditant,  and  transform  the  student.  The  philosopher,  not 
content  with  the  earth  to  circumscribe  his  studies,  grasps  at 
the  extended  heavens ;  but  the  Christian,  content  with  neither, 
seeks  after  him  whose  throne  is  higher  than  the  heavens; 
"Whom  or  what  have  I  on  earth  but  thee  ?  whom  or  what  in 
heaven  but  thee  alone,  O  Lord  ?" 

Philosophy  describes  created  light;  but  religion  leads  us  to 
the  Father  of  more  excellent  lights,  and  super-eminent  glories. 
Astronomy  struggles  with  the  laws  of  the  stars,  disclosing  to 
us  the  wonders  of  the  sky ;  but  divinity  brings  us  beyond  them, 
to  him  who  counts  their  number,  calls  them  by  their  names, 
and  holds  them  in  his  hand.  This  explains  the  labour  of  his 
hand,  that  explores  the  love  of  his  heart.  The  one  leads  us 
to  see  the  palace,  the  other  to  behold  Him  who  dwells  in  the 
heaven  of  heavens,  in  eternity  unknown.  Let  the  philosopher 
dwell  all  his  days  upon  the  solar  beam,  its  vivifying  and  fruc- 
tifying influences,  its  quick  transition  to  our  earth,  its  curious 
intermixture  of  colours,  while  nothing  is  discernible  but  light; 
I  say,  though  he  should  spend  all  his  time  on  these  studies, 
yet  it  shall  never  alter  his  countenance,  or  give  a  visible  ex- 
ternal lustre  thereto;  but  Moses,  when  only  forty  days  in  the 
mount  with  God,  receives  such  a  stamp  of  divinity  on  his  soul, 
and  such  a  tinge  of  the  celestial  beauty  on  his  countenance, 
that  the  skin  of  his  face  did  shine.  Nor  was  this  Moses'  pri- 
vilege alone,  but  is  the  privilege  of  every  saint  in  every  age: 
"  We  all,  with  open  face,  beholding  as  in  a  glass  the  glory  of 
the  Lord,  are  changed  into  the  same  image,  from  glory  to 
glory,  as  by  the  spirit  of  the  Lord."  An  holy  life,  or  commu- 
nion with  God,  not  only  changes  their  appearances,  but  the 
place  of  their  abode ;  for  though  the  earthly  philosopher  re- 
mains still  below,  yet  the  spiritual  philosopher  translates  his 
seat  above,  dwells  on  high,  has  his  conversation  in  heaven ; 
yea  dwells  in  love,  aijd  therefore  dwells  in  God,  for  God  is  love 


MISCELLANEOUS  MEDITATIONS.  83 

Thus  the  pious  soul,  who  dwells  alone,  and  is  not  reckoned 
among  the  sensible  or  polite  part  of  the  people,  may  improve 
to  a  miracle  in  divine  knowledge,  while  the  most  penetrating 
philosopher,  unless  skilled  in  this,  must  leave  his  studies  in 
the  midst,  that  have  amused  the  more  knowing  part  of  man- 
kind, and  at  his  end  shall  be  a  fool. — While  others  increase  in 
knowledge  may  I  increase  in  love.  And  while  they  arrange 
the  stars  into  their  several  houses,  may  I  be  taken  up  about 
the  bright,  the  morning  Star.  Let  them  describe  the  heavens, 
and  all  their  signs ;  I  will,  with  the  boldness  of  faith,  draw 
near  to  him,  who  spreadeth  them  as  a  curtain,  and  stretcheth 
them  out  as  a  tent  to  dwell  in.  While  they  see  a  thousand 
beauties  in  the  sky,  "  which  is  strong,  and  as  a  molten  looking- 
glass,''  I  will  fix  the  eye  of  my  soul  on  a  more  glorious  look- 
ing-glass, the  face  of  Jesus,  and  there  see  brighter  displays  of 
much  diviner  glory.  Let  the  sun  be  the  subject  of  their  theme, 
as  well  as  the  centre  of  their  system;  but  I  will  adore  the  Sun 
of  Righteousness,  whose  beams  outshine  created  lights,  and 
illuminate  benighted  souls,  though  the  bright  lamp  of  day 
could  never  pierce  the  eyes  of  one  born  blind.  Choose  you 
the  worlds  unknown  for  your  studies,  I  will  choose  the  world 
to  come  for  my  meditation. 

O  how  is  sacred  love  to  be  aspired  after !  As  it  is  the  ful- 
filling of  the  whole  lav>-,  so  it  is  the  attainment  of  all  philoso- 
phy; for  he  that  loves  God  most  is  the  wisest  man.  O!  then, 
ye  virtuosi,  while  ye  increase  in  knowledge,  may  I  increase 
in  love  I  Let  every  spark  kindle  into  a  flame,  and  the  flame 
at  last  burn  divinely  bright  through  everlasting  day.  Your 
nice  definitions  of  dark  things,  rack  and  torment  you;  but 
such  studies  as  these  improve,  compose,  and  satisfy  my  soul. 
Finally,  when  the  end  shall  come,  all  your  flourishing  themes 
shall  flash  flames  in  your  affrighted  faces,  or  tumble  down, 
while  ye  stand  trembling  amidst  the  mighty,  ruins;  but  from 
the  subjects  of  religion,  the  dread  catastrophe  shall  only  re- 
move the  darkening  veils,  sweep  off  the  dimming  clouds,  and 
let  eternal  things  shine  forth  in  all  their  native  beauty,  and 
essential  glory.  Then,  though  here  I  have  seen  through  a 
glass  darkly,  I  shall  see  face  to  face ;  and  though  I  have  been 
but  learning  the  first  principles  of  the  oracles  of  God,  yet 
then  shall  I  be  admitted  to  the  university  of  angels,  the  col- 
lege of  perfected  and  accomplished  worthies,  where  lessons 
of  divinity,  worthy  of  the  highest  seraph,  shall  be  our  eternal 
study,  and  delightful  exercise  above. 


84  SOLITUDE  SWEETEISTED;  OR, 

Now,  how  excellent  is  practical  religion,  for  its  sublime 
subjects,  divine  virtue,  and  eternal  duration?  The  subjects 
that  this  spiritual  philosophy  treats  of,  are  God,  in  his  attri- 
butes, perfections,  and  glories;  his  works  and  providences; 
redemption,  in  its  contrivance,  finishing,  and  application,  by 
the  Father,  the  Son,  and  Holy  Ghost;  the  soul,  in  its  worth 
and  unmortality;  and  the  other  world,  in  its  certainty  and 
perpetuity.  Again,  religion  is  excellent,  because  it  ennobles 
the  human  soul,  clothes  it  with  a  true  greatness,  decks  it  with 
the  beauty  of  eternal  day,  prepares  it  for  glory  and  for  God, 
pourtrays  the  images  of  heavenly  things  on  the  inward  part, 
assimilates  to  the  Son  of  God,  and  makes  partaker  of  the  di- 
vine nature.  And,  lastly,  its  duration  is  eternal :  Tongues 
must  cease,  and  thrones  be  cast  down,  but  the  subjects  of  re 
ligion  shall  remain,  and  be  enlarged  upon  for  ever. 


MEDITATION  XLIV. 

A  WICKED  THING  TO  DEPART  FROM  GOD  IN  THE  LEAST. 

Cancalle  Bay,  June  19,  1758. 

The  Lord  is  with  us  while  we  be  with  him,  but  when  we 
forsake  him,  he  hides  his  face,  and  departs  from  us,  that  we 
may  not  depart  from  him  any  more.  It  is  dangerous  to  let 
the  soul  out  of  the  sacred  set,  the  heavenly  frame ;  for  the 
inclination  being  carnal,  the  affections  corrupt,  the  will  stub- 
born, and  the  heart  deceitful  above  all  things,  and  desperately 
wicked,  it  is  with  much  ado  the  rebel  is  brought  back  again 
to  obedience.  Moreover,  the  soul  above  all  things,  receives 
a  tinge  and  resemblance  of  that  with  which  it  is  most  conver- 
sant :  hence  th§  carnal  mind  holds  not  with  its  carnality,  but 
even  turns  enmity  against  God;  while  the  soul  that  beholds 
the  glory  of  the  Lord,  is  changed  into  the  same  image,  from 
glory  to  glory. 

Again,  the  nearer  the  soul  is  allowed  to  approach  to  God, 
the  easier  it  is  kept  with  God;  but  the  further  it  removes 
from  God,  the  faster  it  flies  from  him;  like  a  stone  tumbling 
down  a  mountain,  the  velocity  of  which  increases  according 
to  the  distance  it  has  fallen ;  and  which  at  last,  with  amazing 
rapidity,  rolls  to  the  lowest  bottom  of  the  valley.  So  the 
defection  is  made  by  degrees.  First  our  love  cools;  then 
our  delight  in  God  ai^d  in  religious  duties  languishes;  then 


MISCELLANEOUS  MEDITATIONS.  85 

our  watch  against  sins  and  shortcomings  is  slackened ;  then  we 
count  the  service  of  God  a  weariness;  then  our  mortifica- 
tion of  lusts  is  superseded;  then  the  performance  of  reli-; 
gious  exercises  proves  a  burden;  then  our  affections  grow 
carnal,  and  our  meditations  vain ;  then  sins  appear,  and  we 
view  them,  first,  with  no  great  degree  of  abhorrence,  secondly, 
with  a  friendly  eye;  then  we  dally  with  them,  and  then  turn 
openl}^  and  avov/edly  profane.  This  has  been  the  case  with 
some  once  shining  professors.  But  when  the  saints  have 
gone  back  from  God,  though  mercy  will  not  let  them  fall 
finally  and  totally  away,  yet  what  rueful  thoughts,  what  des- 
pairing groans,  what  melting  complaints,  what  terrors  of 
conscience  for  a  time,  what  penitential  sorrow  and  breaking 
of  heart,  v.  hat  dreary  back  looks  on  their  backslidings,  what 
anguish,  remorse,  and  pain,  what  inward  vexation,  and 
trouble  of  mind,  to  think  how  they  have  sinned  against  God, 
thought  little  of  his  love,  forgot  his  goodness,  and  buried  his 
mercies  in  oblivion,  have  chastised  their  mournful  departure 
from  God  1  till  their  heart  is  swept,  by  the  Spirit  of  grace 
and  consolation,  of  all  these  terrible  storms  and  filled  with 
joy  and  peace  in  renewed  acts  of  believing. 

But,  again,  as  the  soul  leaves  God  in  sin,  so  God  may 
leave  the  soul  in  justice,  and  measure  its  way  into  its  bosom. 
He  may  punish  sin  with  sin ;  our  going  away  from  him,  with 
his  going  away  from  us,  and  permitting  us  to  go  further 
away  from  him.  He  may  justly  deprive  us  of  the  mercy 
which  we  prize  not  as  we  ought.  When  we  will  not  hear 
him,  though  he  stands  at  the  door  and  knocks,  yea,  puts  in 
his  finger  by  the  hole  door,  he  may  not  hear  when  we  pray 
before  the  throne.  We  think  little  of  that  unspeakable  pri- 
vilege of  being  allowed  to  walk  with  God,  but  it  is  a  mourn- 
ful thing  to  walk  without  him,  if  once  we  know  what  it  is  to 
walk  with  him.  We  should  watch  our  ways,  guard  against 
the  beginning  of  our  wanderings,  the  first  straying  of  our 
thoughts  from  God.  For  by  sad  experience  I  may  say,  that 
the  heart  that  fixes  not  on  God,  is  tossed  to  and  fro,  up  and 
down,  like  the  locust,  seeking  rest  in  many  things,  and  find- 
ing it  in  none.  But,  Oh!  that  when  I  have  flown  out  of  the 
ark  upon  the  flood  of  vanities,  I  may  not,  with  the  raven,  ere 
I  return  to  the  sacred  resting-place  sit  down  on  dead  and  des- 
picable objects,  as  corrupt  in  their  kind  as  the  carrion  floating 
on  the  face  of  the  waters,  but,  with  the  nobler  dove,  return  to 
him  whose  arm  of  mercy  can  pull  me  into  the  ark  again,  and 
encircle  my  soul  with  his  favour,  and  make  her  rest  with  vast 

H 


86  SOLITUDE  SWEETENED;  OR, 

delight  in  his  unchangeable  love.  In  thy  sovereignty  and 
love,  depart  not  thou  from  me ;  and  in  thy  mercy,  let  not  me 
depart  from  thee.  Hold  me  by  thy  right  hand,  and  my  soul 
shall  follow  hard  after  thee,  till  thou  allowest  thyself,  (O  con- 
descendency !)  to  be  overtaken  in  vision  and  fruition,  where 
I  shall  no  more  fall  away  from  thee. 


MEDITATION  XLV. 

WHO    THE    GREAT    5IAN   IS. 

Cancalle  Bay,  June  19,  1758. 

He  that  bears  a  commission  from  his  king,  that  is,  a  peer, 
a  privy  counsellor,  or  a  minister  of  state,  is  accounted  a  great 
raan.  Now,  if  being  near  the  throne,  and  conversant  with 
the  king,  makes  a  man  great,  clothes  him  with  renown,  pro- 
cures him  reverence  and  respect,  loads  him  with  popular 
applause,  and  encumbers  him  with  splendor  and  pomp;  with 
how  much  more  divine  and  durable  honour  is  the  saint  aggran- 
dized, who,  though  alone  from  the  world,  dwells  with  God ;  and 
though  not  known  among  the  bus}'  crowd,  resides  about  the 
throne!  The  high  and  lofty  one  who  inhabits  eternity,  gives 
his  royal  assent  to  their  petitions,  and  will  not  say  them  nay; 
yea,  "  his  secret  is  with  them  that  fear  him,  and  he  will  show 
them  his  covenant."  This  is  greatness  indeed,  to  be  in  fa- 
vour with  him  who  is  a  terror  to  kings ;  with  him  to  whom 
kings  and  their  subjects  are  less  than  nothing,  and  vanity. 

How  are  the  humble  saints  exalted  in  their  privileges 
above  the  grandees  of  the  world !  The  King  eternal  is  not 
only  their  Friend,  but  Father;  and  the  Prince  of  the  kings 
of  the  earth  is  not  only  their  Benefactor,  but  their  Brother, 
which  relation  is  secured  for  eternity.  Again,  his  gifts  are 
according  to  his  divine  dignity.  None  of  the  kings  of  the 
earth  can  bestow  on  their  dearest  friends,  and  most  faithful 
servants,  crowns  and  kingdoms.  They  may  indeed  divide 
their  own  among  them  at  their  death,  in  some  countries,  but  in 
no  country  can  they  secure  the  donation,  when  dead,  or  per- 
petuate the  conveyance.  But  his  favours,  who  lives  for  ever 
to  see  them  bestowed,  are  crowns  and  kingdoms,  a  crown  that 
fadeth  not  away,  and  a  kingdom  that  cannot  be  moved.  Yea, 
his  gifts  enrich  the  soul,  and  measure  with  their  existence. 

Monarchs  may  cause  their  favourites'  names  to  be  regis- 
tered in  the  list  of  their  privy  counsellors,  and  other  bono- 


MISCELLANEOUS  IMEDITATIONS.  87 

rary  rolls,  but  cannot  prevent  their  being  buried  in  oblivion; 
but  the  names  of  all  the  saints  are  written  in  the  Lamb's 
book  of  life,  and  shall  be  confessed  before  an  assembled 
world.  It  is  more  to  know  God,  than  to  be  acquainted  with 
kings ; — to  be  known  of  God,  than  to  be  conmiended  to  the 
ends  of  the  earth. 

Now,  what  thinkest  thou,  O  poor  despised  saint  of  God! — 
that  dwellest  in  a  cottage  which  the  great  men  would  not 
stoop  to  step  into,  to  be  so  high  in  the  favour  of  Heaven,  that 
a  divine  guard  of  heavenly  angels  is  set  about  thy  house, 
that  no  ill  can  come  near  thy  dwelling?  Yea,  the  sacred 
retinue,  though  unseen,  attends  the  saint  wherever  he  goes, 
who  walks  unobserved  through  the  world.  Did  the  royal  life- 
guards of  the  young  princes,  the  rising  heirs  of  heaven, 
appear  in  the  shining  livery  of  him  who  is  the  Father  of 
lights,  they  would  terrify  the  inhabitants  of  the  earth;  but 
there  is  a  greater  wonder,  that  even  the  Sovereign  of  eter- 
nity should  condescend  to  be  the  watchman  of  his  people, 
and  keep  their  going  out,  and  preserve  their  coming  in,  so 
that  neither  the  moon  by  night,  nor  the  sun  by  day,  shall 
smite  them!  And  what  comfort  and  security  is  this,  that  the 
eternal  God  is  thy  refuge,  and  underneath  the  everlasting 
arms!  Such,  O  saint!  is  thy  renowned  state,  thine  excellent 
glory,  who  perhaps  art  kept  at  short  allowance  of  food  and 
raiment  both,  with  a  young  and  needy  family  sitting  heavy 
on  thy  mind ;  but  God  careth  both  for  thee  and  them.  What 
then,  though  thou  hast  crosses  of  every  kind  to  meet  with, 
bitter  draughts  of  every  composition  to  drink,  since  It  is  well 
with  thy  better  part?  Yea,  afflictions  capacitate  thee  for  feli- 
city, and  enlarge  thy  soul  for  bliss.  But  I  dare  appeal  to 
thine  own  breast,  O  child  of  God!  under  all  thy  troubles, 
falsifying  friends,  loss  of  relations,  or  any  other  grief,  if  thou 
wouldst  change  thy  calamity  with  the  flourishing  condition 
of  the  wicked? 

Now  thou  art  great,  (for  the  saints,  since  they  live  near 
God,  are  the  greatest  men  in  the  world,)  and  perhaps  know- 
est  it  not;  but,  let  thy  greatness  kindle  thy  gratitude,  not 
increase  thy  pride.  To  keep  the  saints  humble,  divers  afflic- 
tions are  allotted  them  in  this  life ;  as  a  royal  father,  fearing 
lest  his  son,  the  young  prince,  under  his  present  grandeur, 
and  prospect  of  the  crown,  may  swell  beyond  himself,  deals 
so  hardly  with  him,  that  oft  he  fears  the  king  intends  to 
disinherit  him;  yet  so  many  bright  displays  of  paternal 
affection  assure  him  it  shall  not  be  so;  and  the  truth  is,  it  is 


88  SOLITUDE  SWEETENED;  OR, 

out  of  love,  that  he  may  not  mount  the  throne  with  unsubdued 
passions,  or  sway  the  sceptre  in  thoughtless  folly.  So  it  fares 
with  the  saints,  who  should  know,  in  the  celestial  promotion, 
that  it  comes  neither  from  the  east,  nor  from  the  west,  not  by 
works  of  righteousness  which  we  have  done,  but  it  is  God 
alone  that  exalteth.  My  life,  then,  is  a  paradox;  I  am  mean, 
but  great;  miserable,  3^et  happy;  poor,  but  possessing  all 
things ;  a  beggar,  and  a  prince ;  but  eternity  shall  unriddle  it, 
taking  away  the  one  part,  and  illustrating  the  other. 


MEDITATION  XLVI. 

WE  SHOULD  SLEEP  NO  LONGER  THAN  TO  REFRESH  THE  BODY. 

Cancalle  Bay,  June  20,  1758. 

Long  sleep  in  any  man  is  blame-worthy,  but  in  a  candi- 
date for  glory  it  is  a  sin.  I  may  indeed  rise  in  time  to  man- 
age my  temporal  affairs,  as  I  am  seldom  behind  hand  with 
the  world;  but  what  improvement  make  I  for  eternity? 
"  He  that  loveth  sleep,"  though  in  worldly  things  he  may  sus- 
tain no  loss,  yet  in  spiritual  things  "  shall  be  a  poor  man." 
When  I  have  a  long  journey  to  go,  I  can  get  up  early  in  the 
morning,  and  take  the  day  before  me.  Now,  I  am  on  a  more 
momentous,  and  immensely  longer  journey,  even  to  eternity, 
which  cannot  be  delayed  a  day;  therefore,  I  have  need  to 
take  the  day  of  time  betimes,  the  day  of  health  and  life  be- 
forehand, ere  the  shadows  of  darkness  overspread  me,  wherein 
no  man  can  walk,  or  the  night  of  death  overtake  me,  wherein 
-no  man  can  work. 

Alas !  allowing  that  I  shall  niimber  three-score  suns,  how 
far  am  I  already  advanced  towards  noon!  how  little  of  the 
half  do  I  want !  a  year  or  two.  The  past  time  is  lost,  the 
future  uncertain;  but  eternity  is  certain  and  approaching. 
When  I  look  back,  how  many  healthy  hours  lost  in  sleep, 
superfluous  sleep,  stare  in  my  face!  And  now  that  I  am 
convinced  of  the  preciousness  of  time,  shall  I  squander  it 
away  in  sleep  1  Too  late  at  the  bottle,  and  too^  long  in  bed, 
are  sins  of  a  deeper  dye  than  either  the  tippler  or  sleeper  will 
allow.  What  will  1  think,  if  sickness  render  me  unfit  fox 
any  thing,  if  infirm  old  age  confine  me  to  my  crazy  bed  ?  How 
will  I  look  back  with  sorrow  on  vigorous  youthful  hours  lost 
in  sleep !  hours  which  might  have  been  improven  for  eternity, 
and  spent  in  communion  with  God.     Did  a  friend,  whom  I 


MISCELLANEOUS  MEDITATIONS.  89 

clearly  love,  come  early  in  the  morning  to  visit  me,  would  I  not 
rise  to  entertain  him,  not  knowing  how  soon  he  might  go 
away?  Shall  I  then  give  the  beloved  of  my  soul  worse  en- 
tertainment than  my  friend?  Sleep  is  a  kind  of  death  there- 
fore, when  asleep,  how  can  I  have  communion  with  God,  for 
God  is  not  the  God  of  the  dead,  but  of  the  living?  He,  out  of 
sovereignty,  my  speak  to  man  in  a  dream,  in  a  vision  of  the 
night ;  and  sometimes  the  dreams  of  his  people  have  been  di- 
vine, so  that,  when  they  awoke,  their  sleep  has  been  sweet; 
but  the  duty  of  saints  is,  to  seek  him  with  all  the  activity  of 
their  soul,  in  the  full  exercise  of  all  her  powers;  with  the 
psalmist,  to  awake  themselves  early,  that  they  may  praise 
him;  to  prevent  the  dawning  that  they  may  pray  to  him.  How 
am  I  to  blame,  that  indulge  long  sleep!  See  the  labourer  go 
early  to  the  field,  the  hireling  to  his  work;  and  shall  I  lie  in 
bed,  like  one  that  has  less  to  do  than  they  ?  Did  my  dearest 
Lord  continue  on  a  mount  alone,  all  night  in  prayer  to  God 
for  me,  and  the  like  of  me ;  and  shall  I  not  praise  him  early  ? 
The  royal  Psalmist  could  shake  himself  from  his  midnight- 
slumbers,  to  join  in  the  work  of  heaven ;  and  shall  not  I  rise 
in  the  morning? 

Thus,  indeed,  I  think  I  am  punished,  that  the  more  I  indulge 
myself  in  sleep,  the  more  I  would  sleep.  The  hosts  above 
rest  not  day  nor  night;  and  I  should  rest  only  to  refresh  my 
body,  not  to  ruin  my  soul.  Alas!  I  have  not  only  long  sleep 
to  lament,  but  that  I  slumber  my  time  away,  when  awake, 
without  lifting  my  eyes  to  God.  Pity,  in  all  respects,  O  foun- 
tain of  mercy !  one  that  in  all  respects  deplores  himself. 


MEDITATION  XLVII. 

dUR   ONLY   JOY   I>"   VIEW    OF   THE   WORLD   TO   C05IE. 

Under  sail,  June  22,  1758. 
"Verily,  O  worldlings !  I  pity  you.  Now  you  seem  to  be 
great  and  full  of  glory ;  but,  though  you  shine  without,  there 
is  an  awful  blank  within.  If  in  this  life  only  I  have  hope, 
I  should  of  all  men  he  most  miserable;  for  the  greatest  thing 
I  could  either  hope  for,  or  desire  below,  are  trifling  in  compa- 
rison of  the  great  and  glorious  things  of  eternity  that  I  aspire 
after.  What  good  would  my  life  do  me,  did  I  not  live  to  die, 
that  I  may  live  forever?     What  would  my  time  be  but  a  rota- 

h2 


90  SOLITUDE  SWEETENED;  OR, 

tion  of  toils  and  troubles,  did  it  not  afford  me  an  opportunity 
to  prepare  and  improve  for  eternity?  How  would  every  fore- 
thought about  this  present  life  trouble  me,  did  not  the  solid 
hope  of  a  future  world  sustain  me ! 

As  for  my  part,  I  would  not  wish  a  worse  hell,  than  that  my 
habitation  among  the  wicked  in  Mesech,  with  my  unsubdued 
corruptions  and  carnal  affections,  were  perpetuated.  But  I 
know  in  whom  I  have  believed,  and  that  he  will  not  delay  to 
gather  his  scattered  sheep  together,  that  there  may  be  one 
Shepherd,  and  one  flock,  in  the  fields  above.  Eternity  is 
already  begun  in  my  soul,  and  my  inward  part  is  refreshed 
with  foretastes  of  fruition ;  hence  my  thoughts  take  wing  be- 
yond the  bounds  of  time,  and  dwell,  (though, alas!  too  short.) 
amidst  the  glories  of  the  better  world. — Hence  I  am  contented 
with  my  present  state,  and  would  not  change  with  kings  ; 
hence  the  early  beamings  of  that  blessed  day,  when  my  Be- 
loved and  I  shall  meet,  to  part  no  more,  refresh  and  ravish 
all  my  soul;  hence  I  triumph  amidst  all  the  transitory  scenes 
of  sorrow  which  I  labour  under,  and  am  not  moved,  either 
by  unjust  reproach,  or  vain  applause.  O  the  emptiness  of 
this  present  world !  but  O  the  excellence  of  the  world  to  come ! 
Faith  and  hope  cut  down,  and  fetch  me  some  of  the  first-ripe 
fruits,  some  of  the  grapes  of  Eschol.  Surely,  this  world  were 
a  wilderness  to  me,  did  I  not  look  on  myself  only  as  a  tra- 
veller through  it,  as  a  way-faring  man  that  shall  tarry  therein 
but  for  a  few  nights. 

There  is  a  restlessness  in  my  breast  that  shall  never  be  le- 
moved  till  I  rest  in  God.  Yea,  even  now,  God  is  the  resting- 
place  of  my  soul,  otherwise  I  should  be  tormented  with  strong 
pain,  and  torn  with  agonies  of  mind.  Yet  the  most  pleasant 
calm,  and  tranquillity  I  enjoy  here,  through  the  imperfections 
of  this  state,  and  remaining  corruption,  is  far  from  iDeing  com- 
plete at  best,  and  oftentimes  is  interrupted;  but  the  rest  I  wait 
for,  is  refreshing,  perfect,  and  eternal. 

Hasten,  then,  the  day  when  thou  shalt  descend  to  mount 
thy  glorious  throne,  and  appear  the  second  time  without  sin 
unto  salvation;  when  thou  shalt  accomplish  all  my  desire?, 
fill  my  longing  soul,  admit  me  to  the  nearest  communion,  and 
satisfy  me  with  the  sublimest  bliss.  For  this  I  impatient 
wait;  and  in  the  mean  time  lay  up  my  treasures  in  heaven, 
where  I  dwell  by  hope,  and  have  taken  up  my  mansion  by 
faith  in  the  promise,  till  the  day  of  my  solemn  removal  come, 
when  by  the  divine  command,  I  shall  be  carried  over  to  the 
land  of  rest. 


MISCELLANEOUS  MEDITATIONS.  91 

Miserable  they  who  have  no  joy  in  the  prospect  of  a  world 
to  come,  without  which  I  should  be  swallowed  up  of  sorrow; 
who  find  their  pleasure,  and  place  their  happiness,  in  the 
painted  trifles  of  a  momentary  life,  but  are  tortured  with  the 
thoughts  of  eternity,  and  put  on  the  rack  if  they  glance  be- 
yond the  grave. 


MEDITATION  XLVIII. 

ON   THE   SCRIPTURES. 

Under  sail,  near  Jersey,  June  23,  1758. 

An  entertaining  history,  or  a  striking  description  of  some 
famous  battle  will  challenge  our  attention,  and  cause  us  to  light 
another  candle :  but  a  small  portion  of  the  scriptures  suffices 
us;  yea,  some  are  more  taken  with  a  well  written  romance, 
than  with  all  the  interresting  truths  of  the  word  of  God.  This 
is  a  lamentation,  and  shall  he  for  a  lamentation. 

Ah !  how  am  I  to  blame  that  do  not  more  value  this  invalu- 
able book,  where  the  style  is  lofty,  the  images  striking,  the 
figures  beautiful,  the  harmony  conspicuous,  the  subjects  of 
infinite  moment,  and  the  glory  of  God  the  scope  of  all. — Here 
corruption  and  grace  are  pourtrayed  to  the  life,  the  struggles 
of  the  old  and  new  man  set  forth  in  an  instructive  light. 
Here  are  arrows  that  pierce  the  stubborn  heart,  and  balm  of 
comfort  for  the  bleeding  soul.  Here  kings  are  taught  how  to 
reign,  and  princes  how  to  judge;  and  here  is  an  unerring  di- 
rectory for  churches  in  their  public,  and  Christians  in  their 
private  capacities,  to  walk  by.  This  is  the  armory  of  heaven, 
from  which  I  may  be  furnished  with  weapons  for  my  spiritual 
warfare ;  for  the  sword  of  the  Spirit  is  the  word  of  God.  Like 
a  kindly  comforter,  it  stills  my  complaints,  chases  my  sorrows, 
cheers  my  sinking  spirit,  revives  my  hope,  strengthens  my 
faith,  and  sets  me  above  the  hurricanes  of  time.  This  feeds 
me  with  manna;  not  the  manna  of  the  wilderness,  of  which 
all  who  ate  are  dead,  but  the  divine  manna,  preserved  in  the 
golden  pot  of  the  promise,  laid  up  in  the  ark  of  the  covenant 
of  grace,  for  all  the  chosen  seed.  Surely  "thy  words  were 
found  of  me,  and  I  did  eat  them,  and  thy  word  was  the  joy 
and  rejoicing  of  my  heart."  This  is  the  only  food  that  can 
support  the  strength  of  the  traveller  heavenward.  This  makes 
my  table  so  well  furnished,  and  so  richly  spread,  in  presence 


92  SOLITUDE  SWEETENED;  OR, 

of  my  foes.  With  this  my  cup  overflows ;  and  this  is  my  daily 
allowance  from  the  King's  table,  till  the  day  I  am  admitted 
to  sit  at  table  with  the  King.  "  The  words  for  thy  mouth  are 
better  to  me  than  thousands  of  gold  and  silver.  I  rejoice  at 
thy  word  as  one  that  finds  great  spoil."  Without  this  sacred 
book  I  should  have  no  happiness  here,  no  hope  of  futurity ;  for 
it  is  the  Christian's  charter  for  the  glorious  inheritance  above. 
It  is  my  directory  in  all  conditions,  at  all  times,  in  all  diflicul- 
ties,  amidst  all  companies,  and  in  all  places.  To  be  con- 
demned to  read  a  human  composition  again  and  again,  would 
be  intolerable;  but  to  be  debarred  from  reading  the  scriptures, 
would  be  death.  They  are  always  savoury  and  refreshful  to 
the  spiritual  taste;  as  the  traveller  drinks  at  the  stream  that 
attends  him  through  the  desert,  as  often  as  he  is  parched  with 
thirst,  and  finds  it  always  refreshful.  Those  truths,  which  at 
one  time  we  read  with  a  belief  that  they  are  divine,  come  at 
another  time,  when  the  spirit  breathes  on  them  with  such 
power,  that  in  them  we  hear  God  talking  with  us,  and  our 
heart  burns  within  us. 

Here  time  is  bounded,  and  eternity  brought  forth :  the  world 
set  on  flames,  and  the  new  creation  formed;  here  heaven  and 
earth  talk  together,  God  and  man  converse ;  here  conscience 
is  accosted,  thoughts  discerned,  and  secrets  brought  to  light; 
so  that  it  is  both  full  of  eyes,  and  dreadful  round  about. 

This  is  the  light  of  revelation  that  dispels  the  darkness  of 
.  corrupt  nature,  shows  me  the  world  to  come  at  present,  sets 
the  judgment-throne,  sounds  the  trumpet,  gathers  the  nations, 
passes  the  sentence,  and  brings  in  eternity.  Yea,  from  this 
sacred  volume,  I  may  learn  on  what  hand  I  shall  stand,  and 
what  my  sentence  shall  be  in  that  tremendous  day. 

May  I  build  for  myself  a  dwelling  in  the  word  of  promise 
which  shall  stand  when  the  hail  shall  sweep  away  the  refuges 
of  lies.  From  this  dear  book  will  I  choose  my  songs  in  the 
house  of  pilgrimage;  and  will  count  myself  happier  with  a 
few  promises  from  it,  than  if  possessed  of  sceptres,  croM'ns, 
and  kingdoms.  This  is  the  window  out  at  which  the  Beloved 
looks;  the  lattice  through  which  he  shows  himself,  till  the 
day  break,  and  the  shadows  flee  away.  In  a  word,  this  sacred 
word  is  the  beauteous  day-star  that  gives  the  pleasant  dawn, 
till  the  Sun  himself  arise  and  shine  in  the  firmament  of  glory. 


MISCELLANEOUS  MEDITATIONS.  93 

MEDITATIOiN  XLIX. 

TRUE   JOY. 

At  anchor,  St.  Helens,  July  4,  1758. 

Sometimes,  indeed,  I  am  amazed  at  the  joy  of  sinners,  while 
those  who  have  the  greatest  cause  of  exultation  are  rather 
too  sad.  Yea,  I  wonder  that,  on  due  consideration,  joy  of  soul 
bursts  not  my  m.ortal  frame.  Though  I  should  never  think 
highly  of  myself,  yet  I  should  never  think  lowly  or  meanly 
of  the  manifestations  of  the  love  and  favour  of  God.  What 
shall  I,  then,  think  of  this  quiet  of  mind,  this  peace  of  God 
that  passes  understanding,  pouring  into  my  soul,  and  giving 
me  the  life  of  a  prince,  while  one  would  be  ready  to  conclude 
that  I  lived  like  a  prisoner?  What  of  this  dwelling  under  the 
smile  of  Heaven?  this  joy  that  I  have  in  believing?  these 
transforming  glances  of  glory,  which  give  a  sweet  antepast 
of  the  fruition  to  come,  and  make  me  long  for  the  day  of  com- 
munion? What  of  my  daily  allowance  from  the  table  of  the 
King,  yea,  sometimes  my  being  allowed  to  eat  at  the  King's 
table  of  the  hidden  manna,  and  bread  of  life,  and  to  behold 
his  glory  with  the  eye  of  faith. 

Surely,  then,  I  ought  to  sing  and  rejoice;  for  as  the  sorrow 
of  the  world  worketh  death,  so  the  joy  that  is  spiritual  tendeth 
to  life.  God  remembers  both  the  place  and  time  where  he 
lets  out  his  love  to  his  people!  hence,  says  he  to  Jacob,  "I  am 
the  God  of  Bethel ;"  and  of  Jacob  to  his  posterity,  "  He  found 
him  in  Bethel,  and  there  he  spake  with  us;  even  the  Lord  God 
of  hosts,  the  Lord  is  his  memorial."  "I  remember  thee,  the 
kindness  of  thy  youth,  the  love  of  thine  espousals."  Dare  I, 
then,  despise  the  day  of  small  things,  or  forget  what  God  may 
be  pleased  to  remember?  And  if  I  look  but  a  little  further 
to  the  end  of  my  life,  which  is  perhaps  nearer  than  I  think 
of,  what  a  flood  of  glory  waits  to  replenish  my  enlarged  soul, 
when  sin  and  imperfection  shall  be  put  off,  and  perfection  put 
on?  Should  not  such  a  happy  change,  secured  to  me  by  the 
faithfulness  of  him  who  cannot  lie,  but  who  rests  in  his  love, 
cause  a  continual  joy  in  my  soul?  I  daily  see  sinners,  whose 
life  is  one  scene  of  jovialty,  one  round  of  mirth  and  yet  they 
know  not  on  what  account  they  are  so  cheerful;  and  why 
should  I  be  sad,  who  have  the  truest  cause  of  purest  joy? 
Neither  should  the  outward  troubles  of  time  disquiet  me  more 
than  a  king  riding  in  his  coach  of  state,  attended  with  his 


94  SOLITUDE  SWEETENED;  OR, 

guards  should  take  it  ill  that  dust  should  fly  around  hii 
gentle  shower  fall  on  him,  when  screened  from  both;  si  :.  ',..a 
safe  in  the  promise ;  yea,  I  ride  in  the  chariot  of  my  Belovtd 
with  greater  security,  and  statelier  port,  than  crowned  heads 
could  ever  boast  of. 

Hasten  your  flight,  ye  envious  days,  that  I  may  see  him 
whom  I  love,  for  whom  I  long,  on  whom  I  have  fixed  my  af- 
fection, and  with  whom  my  soul  dwells  by  faith.  Now  will  I 
joy  in  thee  with  a  joy  superior  to  theirs  that  divide  the  spoil; 
and  wait  for  the  day  when  I  shall  be  allowed  to  bring  to  the 
throne  of  thy  glory,  the  tribute  of  praise  for  all  thy  mercies 
to  me,  and  among  the  rest  for  this  true  substantial  joy. 


MEDITATION  L. 

ONE    FRUIT    OF   AFFLICTION. 

Spithead,  July  14,  1758. 

The  world  complains  of  affliction  as  the  worst  thing  that 
can  befal  a  man,  but  for  my  part  I  never  shall.  Were  it  as 
bad  as  we  apprehend,  how  is  it  that  from  Adam  to  this  very 
day,  the  saints  have  had  so  large  a  share  of  it?  Now,  among 
the  many  precious  fruits  of  affliction,  I  shall  only  name  one, 
and  that  is,  earnestness  and  importunity  with  God  in  prayer. 
A  gracious  soul  may  walk  with  God  in  close  communion,  as 
Enoch,  captivated  with  the  glory  of  his  countenance,  and  lifted 
above  the  world  by  the  outlettings  of  his  love;  but  as  this  is 
not  the  ordinary  attainment  of  the  saints  in  general,  it  is  their 
mercy  to  be  driven  near  the  throne,  and  made  earnest  in  their 
prayers.  A  good  man  may  walk  in  the  course  of  religious 
duties,  but  affliction  gives  edge  to  his  devotions,  importunity 
to  his  petitions,  makes  him  draw  nearer  to  the  throne,  stay 
longer,  and  cry  louder. 

Of  this  we  have  examples  in  the  practice  of  scripture-saints. 
See  how  Lot,  when  Sodom  is  in  flames  behind  him ;  his  wail- 
ing wife  and  weeping  daughters  hanging  round  him;  desolate 
mountains  before  him;  whither  he  is  commanded  to  escape; 
terror  without,  and  trembling  within:  see,  I  say,  how  he 
doubles  his  request,  "It  is  a  little  one,  O  let  me  escape  thither! 
is  it  not  a  little  one?"  See  another  example  in  the  case  of 
Jacob,  who  was  not  long  escaped  out  of  Laban's  hand,  till  he 
is  informed  of  another  and  more  furious  foe  come  out  against 
him  to  cut  him  wholly  off.    Immediately  he  pleads  the  pro 


MISCELLANEOUS  MEDITATIONS.  95 

mise  which  God  had  made  to  him,  of  doing  hiufl  good,  and  also 
bidding  him  return  unto  his  native  land,  yet  confessing  he 
was  less  than  the  least  of  all  his  mercies :  Then  he  makes  the 
most  prudent  disposition  for  melancholy  consequences  that  he 
can  think  on,  and  sets  them  all  over  the  brook;  but  he  lodges 
alone  that  night,  and  when  alone  expresses  all  that  grief,  pours 
out  his  soul  to  God:  'Didst  thou  not  promise  that  in  my  seed 
all  nations  should  be  blessed,  and  from  my  loins  the  promised 
Messiah  spring?  and  that  my  seed  should  be  numerous  as  the 
stars,  innumerable  as  the  sand?  but  where  is  the  accomplish- 
ment of  the  promise,  the  veracity  of  the  promisor,  if  I  and  all 
my  seed  arc  slain?'  This  no  doubt,  was  the  subject  of  his 
prayer,  and  the  theme  he  insisted  on  in  the  wrestling-night; 
and,  lo!  the  very  Saviour  about  whose  kingdom  in  the  world 
he  was  so  concerned,  appears  to  him  in  the  very  same  like- 
ness which  he  should  afterwards  assume,  and  allows  himself 
to  be  wrestled  with,  in  weeping,  prayers,  and  supplication, 
and  to  be  overcome  by  the  all  prevalent  strugglings  of  omni- 
potent faith,  till  this  surprising  language  drops  between  them, 
"  Let  me  go,"  "  I  will  not  let  thee  go  except  thou  bless  me ; " 
which  was  granted,  and  confirmed  by  a  change  of  his  name 
from  Jacob  to  Israel.  Sure  then,  never  was  a  sweeter  night 
on  earth;  and  can  it  be  doubted  but  that  was  a  singular  fruit 
of  a  singular  affliction!  Here  we  must  also  admire  the  ear- 
nestness of  Moses  in  prayer  with  God,  in  the  time  of  Israel's 
calamity,  through  sin:  "And  now,  O  Lord,  let  the  power  of 
my  Lord  be  great:  pardon,  I  beseech  thee,  the  sin  of  this 
people." — Of  Joshua,  when  Israel  was  smitten  before  their 
enemies :  '•  What  wilt  thou  do  to  thy  great  name  ?"  Of  David, 
under  his  various  persecutions — and  of  Hezekiah,  when  he 
received  the  railing  letter  from  the  Assyrian  monarch. 

Not  to  mention  any  more  in  the  Old  Testament,  I  shall 
name  one  in  the  New :  Peter  is  apprehended  by  Herod,  put 
in  prison,  and  the  day  set  that  he  should  suffer:  this  was  a 
great  affliction  to  the  church,  one  of  her  prime  pillars,  one 
of  her  apostles,  so  near  a  shameful  cruel  death ;  but  prayer 
is  made  of  the  church  unto  God  without  ceasing,  and  the  issue 
is  Peter's  deliverance  in  a  miraculous  manner.  O!  how, 
when  pressed  upon  by  affliction,  do  we  press  upon  the  pro- 
mise, plead  for  the  performance,  and  are  importunate  with 
God!  As  an  affectionate  parent  keeps  back  from  his  child 
what  he  knov/s  to  be  needful  for  him,  that  he  may  be  delight- 
ed with  its  little  pretty  arguments  to  obtain  it,  so  deals  God 
with  his  people. 


90  SOLITUDE  SWEETENED;  OR, 

Then  rather  than  that  I  should  grow  remiss  in  my  suppli- 
cations at  the  throne  of  grace,  through  the  languor  of  my 
love,  may  the  weight  of  my  afflictions  add  fervour  to  my  de- 
votions, and  eagerness  to  my  requests. 


MEDITATION  LI. 

FROM  THE  DEPTHS  OF  AFFLICTIONS  WE  SEE  STUPENDOUS  THINGS. 

Spithead,  July  17,  1758. 

Will  any  man  think  the  philosopher  mad  for  going  into  a 
profound  pit,  that  there  he  may  see  to  more  advantage  the 
furniture  of  the  higher  heavens,  the  glory  of  the  sparkling 
stars?  Seeing  that  meaner  objects  being  hindered  to  strike 
his  eye,  nothing  but  what  is  high,  luminous,  and  bright,  beam 
into  the  bottom  of  the  dark  abode.  Even  so  the  saints,  when 
shut  up  in  the  deeps  of  afflictions,  "  when  set  in  dark  places 
as  the  dead,  when  hedged  about  that  they  cannot  get  out," 
have  their  eyes  on  God  alone,  who  can  bring  them  out  of  the 
horrible  pit,  out  of  the  miry  clay.  Then  their  thoughts  as- 
cend to  heaven,  and  heaven  shines  down  into  their  souls; 
while  the  world,  in  all  its  glittering  vanities  that  strike  the 
carnal  eye,  is  cut  off  on  every  side.  A  communication  is 
opened  between  God  and  the  soul :  "  To  this  man  will  I  look, 
even  to  him  that  is  poor,  and  of  a  contrite  spirit,"  a  spirit  bro- 
ken with  affliction ;  ye,  with  such  he  will  dwell,  to  revive  the 
hearts  of  the  contrite  ones. 

Again,  in  the  dark  night  of  adversity,  there  are  beauties 
seen,  that  were  never  seen  in  the  broad  day  of  prosperity. 
Manasseh,  all  the  time  he  reigned  in  Judah,  though  it  was  a 
land  of  light,  never  knew  God  till  he  was  taken  among  the 
thorns,  bound  in  fetters,  and  carried  to  Babylon,  where  he 
prayed,  was  heard,  pardoned,  and  liberated;  and  "then 
Manasseh  knew  that  the  Lord,  he  was  God."  Thus,  in  the 
depths  of  affliction,  he  learned  maxims  more  sublime,  and  of 
higher  moment,  than  he  could  attain  to  when  seated  on  a 
throne.  O  desirable  distress!  that  discloses  and  magnifies 
heavenly  excellences,  and  diminishes  earthly  vanities! 

When  much  of  the  world  gets  into  the  mind,  then  little  of 
God  is  there ;  for  "  if  any  man  love  the  world,  the  love  of  the 
Father  is  not  in  him ; "  but  when  little  of  the  world  then  much 
of  God.     Affliction  is  also  a  time  of  solitude,  for  the  man  sit- 


MISCELLANEOUS  MEDITATIONS.  97 

teth  alone;  but  God  setteth  the  solitary  in  a  family,  even  in 
the  family  of  heaven,  and  comforts  him  with  his  own  children. 
In  no  place  better  than  in  the  profound  depth  of  affliction, 
does  the  heir  of  future  glory  see  the  love,  the  goodness,  the 
mercy,  and  the  wisdom  of  God;  the  excellency  of  religion, 
the  beauty  of  divine  things,  the  danger  of  prosperity,  the  de- 
ceitfulness  of  riches,  the  vanity  of  created  things,  and  the 
happiness  of  the  world  to  come. 

But  as  to  the  illiterate  man,  who  knows  nothing  of  astrono- 
my, or  the  laws  of  the  celestial  bodies,  this  pit  would  be  a 
deplorable  situation,  for  it  is  only  the  philosopher  that  can  im- 
prove here;  so  it  is  only  the  spiritual  mind,  the  heavenly 
meditant,  that  reaps  the  advantage  of  such  a  situation,  for  the 
carnal  man  here  would  be  altogether  miserable. 

Again,  as  no  man  would  pity  the  philosopher  for  being  de- 
prived awhile  of  beauteous  day,  while  pursuing  his  studies, 
and  perfecting  his  knowledge;  so  why  should  the  saints  be 
accounted  cast  off,  when  plunged  into  affliction  for  a  while, 
to  pursue  their  studies  of  the  wondrous  way  of  Providence, 
and  perfect  their  knowledge  of  the  Most  High  ? 


MEDITATION  LH, 

PRAYER. 

Spithead,  July  28,  1758. 

No  sooner  is  the  child  born,  than  he  breathes,-  no  sooner  is 
Paul  converted,  than,  behold!  he  prays. 

O  incomparable  privilege!  to  be  allowed  to  pour  our  com- 
plaints into  the  ear  of  God,  cast  our  cares  over  on  him,  plead 
the  performance  of  the  promise,  and  devolve  the  burden  of 
our  sorrows  and  necessities  over  on  his  sympathy,  and  all- 
sufficiency!  The  prayer  of  faith  has  won  more  numerous 
and  more  noble  victories  than  all  the  mighty  conquerors  since 
war  was  taught  among  the  nations.  Prayer  is  the  furbishing 
of  all  the  other  pieces  of  the  spiritual  armour,  and  as  it  were 
the  muster-master  of  all  the  graces.  It  is  the  key  of  heaven; 
Elijah  prayedy  and  it  was  locked:  again  he  prayed,  and  it  was 
opened.  It  is  the  terror  of  hell,  which  will  put  up  with  any 
thing  but  prayer; — the  ambassador  of  the  renewed  soul, — - 
the  trumpet  of  faith, — the  support  of  the  weak, — the  employ 
of  the  expectant  of  glory, — and  the  daily  exercise  of  the  Chris- 
tian.    It  is  like  a  pulley  that  draws  the  soul  up  to  heaveiu 


98  SOLITUDE  SWEETENED;  OR, 

and,  like  a  golden  pipe,  plunges  into  that  river  that  proceeds 
out  of  the  throne  of  God  and  of  the  Lamb,  and  conveys  the 
blessing  down  into  the  soul  below.  When  Job  prayed,  God 
turned  his  captivity;  when  Jacob  wrestled  in  pi*ayer,  he  ob- 
tained the  blessing;  when  Elijah  and  Solomon  prayed,  the 
fire  fell  and  consumed  the  sacrifice ;  when  Paul  and  Barnabas 
prayed  and  sang  praises,  the  prison  was  shaken,  the  doors 
opened,  and  every  one's  bands  loosed ;  and  while  the  church 
prayed  for  Peter,  an  angel  set  him  at  liberty.  By  all  which 
it  appears,  that  God  will  be  inquired  after  by  prayer,  and  will 
work  wonders  for  the  humble  supplicants. 

This  is  the  time  that  God  will  talk  with  men  in  a  special 
manner; — the  audience-liour  of  the  great  King,  when  the 
court  of  Heaven  receives  and  answers  the  petitions  of  the 
saints.  And  many  times  have  the  souPs  of  God's  people  been 
enlarged  beyond  measure,  while  they  have,  Jacob-like,  been 
wrestling  for  the  blessing,  weeping  and  making  supplication 
to  God.  Then  Heaven  has  been  pleased  to  pour  in  his  joys 
in  the  soul,  so  fully,  that  they  hardly  could  contain ;  their  old 
bottles  being  like  to  burst  asunder  with  the  new  wine  of  God. 

Flowerj"  expressions,  and  a  fine  style ;  a  multitude  of  words, 
and  many  petitions;  or  any  thing  that  may  seem  the  wisdom 
of  man  more  than  the  power  of  God, — is  not  the  prayer  that 
shall  be  heai'd  by  Him,  who  regards  one  earnest  wish,  and 
sincere  request,  before  all  the  oratory  of  the  schools.  We 
should  search  ourselves  before  prayer,  and  know  what  sin  is 
least  subdued,  what  duty  is  most  neglected,  what  grace  is  most 
decayed,  that  we  may  pray  with  understanding.  Again,  we 
should  summon  our  attention  in  the  time  of  prayer,  that  we 
may  speak  as  to  God ;  and  we  should  look  to  God  after  prayer 
for  an  answer,  and  wait  on  him  who  is  both  able  and  willing 
to  supply  all  our  need,  spiritual  and  temporal,  according  to 
his  riches  in  glory  by  Christ  Jesus. 


MEDITATION  LUI. 

LITTLE  KNOWN  OF  THE  BLISS  ABOVE. 

Off  Cherbourg,  Aug.  11, 1758. 

I  verily  believe  the  saints  here  are  like  a  stranger  come 
from  the  skirts  of  the  kingdom  to  the  chief  city,  who  never 
saw  any  thing  grand  or  noble  all  his  life  till  he  came  thither. 


MISCELLANEOUS  MEDITATIONS.  99 

When  he  comes  to  the  palace  of  the  king,  he  is  astonished  to 
see  the  stately  buildings,  royal  guards,  grand  attendance, 
delightful  walks,  fragrant  arbours,  the  palace-garden,  and  the 
noble  personages  that  are  admitted  in.  While  gazing  with 
wonder  at  the  external  appearance,  he  is  filled  v/ith  surprise 
to  think  what  must  be  within :  Rooms  hung  with  arras,  furni- 
ture gilt  with  gold,  the  throne,  the  crown,  the  sceptre,  and  the 
robes  of  state,  and  all  the  royal  inhabitants.  Even  so  the 
saints,  who  are  charmed  with  the  beauties  of  the  church  be- 
low, which  is  the  house  of  the  living  God,  wonder  what  the 
palace  of  the  great  King  must  be.  For  if  the  ordinances  of 
his  grace  be  pleasant  beyond  comparison,  what  must  the  eter- 
nal overflowings  of  his  love  be  in  the  land  of  his  glory?  If 
the  exceeding  great  and  precious  promises,  and  the  scriptures 
of  truth,  be  better  than  thousands  of  gold  and  silver,  what 
must  the  fulfilment  of  the  one,  and  the  subject  of  the  other,  be 
in  the  world  above  ?  How  may  we,  when  Vv  e  see  the  outwalks 
of  our  God,  the  goings  of  our  King  in  the  sanctuary,  wonder 
what  the  chamber  of  presence  must  be  above! 

Happy,  ye  that  stand  before  him,  and  see  him  on  his  throne, 
even  face  to  face,  not  as  we  do,  who  only  get  a  v.indow- 
glimpse,  and  through  the  dimming  glass.  What  must  the 
invisible  glory  of  the  highest  heaven  be,  when  such  beauty 
beams  in  the  created  firmament!  What  must  that  glory  be 
that  supplies  the  absence  of  the  sun !  What  must  that  beatific 
vision  be  which  changes  the  soul  at  its  first  entrance  into  it ! 
What  must  those  pleasures  be  that  ravish  every  moment!  and 
those  delights  which  surfeit  not,  even  while  eternally  enjoyed! 

Surely  that  divine  bliss  is  too  sublime  for  nature's  light  to 
know  about,  or  see  into;  and  revelation  can  tell  but  a  little  of 
it,  because  of  our  carnality,  and  shallow  knowledge  of  sacred 
things.  Yea,  should  the  happiness  of  the  blessed  be  described 
in  the  languaoje  used  before  the  throne,  it  would  be  too  sublime 
to  enter  into  a  mortal  ear.  So  that  it  still  holds  true,  that  ear 
hath  not  heard,  eye  hath  not  seen,  neither  hath  it  entered  into 
the  heart  of  man  to  conceive,  what  God  hath  laid  up  for  his 
saints.  But  such  a  portion  is  it  that  the  very  faith  of  them 
makes  them  endure  hardships,  patient  under  trouble,  silent  in 
affliction,  joyful  in  tribulation ;  to  trample  on  worldly  great- 
ness, riches,  honour,  and  renown,  and  to  endure  all  things, 
as  seeing  him  who  is  invisible,  and  thus  to  wait  for  his  son 
from  heaven. 


100  SOLITUDE  SWEETENED;  OR, 

MEDITATION  LIV. 

THE    DIVINE   LOVEB. 

In  Harbour,  Nov.  1,  1758. 

How  many  great  geniuses  have  employed  their  noble  tal- 
ents on  subjects  of  human  love!  And  by  their  flowery  ex- 
pressions, screw  up  the  imaginary  bliss  in  these  luscious 
scenes  to  such  a  height,  as  if  nothing  more  sublime  could  be 
pursued  by  immortal  souls'.  And  how  easy  such  trifling 
subjects  gain  on  carnal  minds,  mournful  experience  may  con- 
vince us.  But  where  is  he  that  dwells  on  the  Divine  Lover, 
and  expatiates  on  the  matchless  grace,  with  strokes  that  melt 
the  soul  with  astonishment  and  rapture?  How  often  does  the 
poet,  in  his  encomium  of  a  created  fair,  step  beyond  the  truth, 
talk  at  random,  yea,  rove  about  possibility  itself!  But  here, 
in  the  love  of  the  Son  of  God,  we  can  never  exceed.  It  is 
higher  than  heaven,  and  brought  him  down  from  his  father's 
bosom  to  our  earth:  It  is  deeper  than  hell,  and  brought  us  up 
from  thence :  It  is  larger  than  the  sea,  and  can  never  be  ex- 
hausted :  Broader  than  the  earth,  and  can  never  be  described. 
How  vehemently  did  the  heavenly  flame  burn,  even  "when 
sorrows  of  death  compassed  him  about,  when  pains  of  hell 
took  hold  on  him!" 

How  has  art  and  oratory  embellished  human  loves !  What 
surprising  narratives  have  been  written  of  the  amours  of 
princes!  and  what  pages  have  been  filled  with  fictitious  ad- 
ventures of  lovers !  But  what  has  been  said  to  purpose  of  the 
Supreme  Lover,  who  loved  his  own  to  the  end,  in  the  hour 
of  death,  in  the  pangs  of  dissolution,  and  amidst  the  keenest 
sense  of  his  Almighty  Father's  wrath!  This  is  what  no 
mortal  ever  could  do;  for  death  flings  another  theme  into 
their  mind,  and  as  their  breath  expires,  their  thoughts  perish. 

Death,  in  the  person  loving  or  beloved,  finishes  the  strong- 
est affection,  though  their  memory  may  be  dear;  but  death 
cannot  separate  from  his  sacred  love. 

There  never  was  such  disproportion  between  parties  loving 
and  beloved,  as  here;  no,  not  though  kings  should  choose 
their  queens  from  the  dunghill.  Here  the  Prince  of  peace, 
the  King  of  kings,  the  flower  of  paradise,  the  darling  of  his 
father's  love,  the  express  image  of  his  person,  and  brightness 
of  his  glory,  the  heir  of  all  things,  the  eternal  God,  loves  an 
ugly,  deformed  miserable  creature,  a  crawling  worm,  a  con- 
demned criminal,  an  insolvent  debtor,  a  rebel  against  heaven, 


MISCELLANEOUS  MEDITATIONS.  101 

a  daring  sinner,  a  drudge  to  hell,  a  slave  to  lust,  a  captive  of 
Satan,  a  prisoner  of  the  pit!  This  is  love  indeed,  love  that 
will  be  the  wonder  of  angels,  and  the  song  of  the  church  of 
the  first  born  through  endless  ages. 

For  shame  ye  celebrated  bards!  will  ye  choose  such  life- 
less, tasteless,  dying  themes,  and  neglect  the  work  of  angels, 
the  employment  of  heaven?  How  ardently,  O  Divine  Lover! 
should  my  soul  go  out  after  thee !  Longing  for  that  thrice- 
welcome  day,  when  I  shall  mourn  thine  absence  no  more,  but, 
admitted  into  thy  presence,  shall  talk  of  all  thy  love,  and  feast 
on  all  thy  charms,  world  without  end. 


MEDITATION  LV. 

ETERNITY. 

Spithead,  Nov.  13,  1758. 

Arithmeticians  have  been  much  puzzled  with  given  num- 
bers ;  but  none  ever  attempted  eternity,  or  the  duration  of  the 
world  to  come,  though  they  have  shown  mighty  art  in  figures. 
Here  the  finite  mind  has  no  idea  of  eternity  but  by  succession 
of  ages,  and  yet  succession  belongs  to  time,  not  to  eternity. 
Though  all  the  angels  in  heaven,  and  all  the  men  in  the  world, 
since  their  creation,  had  been  employed  in  dotting  down 
figures,  which  at  the  end  of  the  world  were  to  be  arranged 
into  one  straight  line,  stretching  through  an  unmeasured 
space,  which  would  give  every  figure  ten  times  it  force,  yet 
this  line  would  not  be  so  much  to  eternity,  by  all  the  dispro- 
portion of  comparison,  as  the  number  one  bears  to  it;  lor  one 
bears  some  proportion  to  the  greatest  numbers,  but  the  great- 
est numbers  bear  none  to  eternity. 

Days,  weeks,  and  months,  are  nothing  there ;  years,  ages, 
and  generations  are  lost  there;  hundreds,  thousands,  and 
millions  are  no  more  there;  times,  aeras,  and  determinate  du- 
rations are  past  for  ever  there;  all  is  fixed,  all  eternal  there! 
There  is  no  first  and  last,  sooner  and  later,  in  eternity ;  for 
though  Abel,  with  respect  to  time,  was  sooner  plunged  into 
perpetuity,  yet  no  sooner  than  the  saints  that  shall  be  alive 
at  the  last  day,  with  respect  to  eternity.  For  it  is  like  a 
circle,  which,  desected  any  where,  is  always  in  the  middle. 
The  saints  are  like  so  many  guests  assembling,  to  a  feast, 
some  are  set  down,  some  sitting  down,  some  standing  ready 
to  sit  down,  some  entering  the  door,  and  some  at  a  little  dis- 

i2 


102  SOLITUDE  SWEETENED;  OR, 

tance  from  the  house,  yet  all  come  in  due  time  for  the  feast. 
Adam,  Enoch,  and  Elias,  are  set  down  at  the  banquet  of  love; 
the  prophets  and  apostles  are  set  down  at  the  marriage-supper 
of  the  Lamb;  some  are  entering  the  door  of  bliss,  and  many 
are  on  their  way  thither;  but  they  shall  all  come  time  enough 
to  the  divine  entertainment  which  shall  satisfy  all  the  guests 
in  the  mansions  of  glory. 

Alas  I  with  what  desperate  madness  am  I  chargeable,  that 
am  thus  taken  up  with  transitory  trifles,  and  neglect  the  rea- 
lities of  the  everlasting  world?  When  I  consider  the  vanity 
of  earthly  glory,  I  cannot  help  concluding,  that  such  as  pur- 
sue after  it  are  intoxicated  with  poison  more  dangerous  than 
that  of  the  tarantula,  which  makes  men  die  by  dancing;  as  the 
one  affects  the  soul,  the  other  only  the  body  But  though  the 
pleasures  of  this  world  were  real  and  solid,  yet  they  are  so  tran- 
sient that  they  are  not  worthy  our  pursuit.  O  how  wise  for  time, 
but  how  improvident  for  eternity !  for  what  man,  to  appear  in  all 
the  majesty  and  grandeur  of  a  king  for  a  day,  would  forfeit  his 
estate,  and  spend  the  rest  of  his  miserable  life  in  poverty  and 
reproach?  And  yet  for  vanity,  for  trifles  of  a  day,  we  throw 
ourselves  away  for  eternity  1  I  look  forward  a  few  years, 
perhaps  a  few  days,  and  see  myself  in  eternity :  but  I  cannot 
look  still  more  forward,  and  see  myself  out  of  eternity  into 
another  state.  O  Eternity!  I  am  to  be  in  thee  for  ever;  and 
why  shouldst  thou  not  be  in  all  my  thoughts?  Thou  shalt 
shortly  overtake  me;  why  then  should  I  chase  thee  from  me, 
or  fly  myself  from  thee? 

It  matters  not  much  to  him  who  is  going  but  out  of  one 
door  into  another,  whether  it  be  in  a  summer  blink,  or  v/in- 
ter-blasc,  since  a  few  steps  finish  his  journey;  nor  does  it 
much  more  concern  him  who  comes  out  of  the  door  of  the 
womb,  and  enters  by  the  gate  of  death  into  the  palace  of  the 
great  King,  his  mansion  fur  eternity,  whether  it  be  under 
the  sun-shine  of  prosperity,  or  the  bitter  blast  of  adversity ; 
because  the  one  cannot  profit  him,  nor  the  other  pain  him 
there.  And  our  journey,  from  our  coming  into  this  world, 
till  our  going  into  the  world  of  spirits,  though  we  should 
reach  the  age  of  Methuselah,  is  performed  sooner  with  respect 
to  eternity,  than  our  going  from  one  room  to  another  in  res- 
pect of  time.  Now,  my  moments  are  numbered,  and  precious ; 
but,  O  that  blessed  state  when  numbers  are  no  more!  No 
incursions  there  on  the  adoring  soul,  from  the  world,  or  from 
vanity,  from  sin,  Satan,  or  the  flesh.  No  weariness  there, 
vt'here  mine  adorations  shall  not  be  measured  by  minutes, 


MISCELLANEOUS  MEDITATIONS.  103 

cramped  by  corruption,  or  cut  short  by  bodily  indisposition. 
But  when  I  have  stood  an  ardent  adorer  before  the  throne  ten 
thousand  years,  I  shall  be  as  vigorous  in  my  love,  as  active 
in  my  adorations,  as  in  the  first  moment  I  began  the  work  of 
angels,  the  employment  of  heaven.  Now  vain  thoughts  min- 
gle with  my  contemplations,  distractions  with  my  devotions, 
impertinent  rovings  with  my  most  importunate  prayers;  un- 
belief resists  my  faith,  carnality  is  a  clog  to  the  heavenly 
mind,  corruption  a  dead  v/eight  on  the  soul,  and  the  things  of 
time  an  hindrance  to  all.  But  then  I  shall  be  delivered  into 
the  glorious  liberty  of  the  sons  of  God,  Once  a  great  king 
made  a  great  feast  to  his  grandees  for  an  hundred  and  four- 
score days ;  nothing  less  than  a  royal  treasury  could  support 
the  expense  of  such  an  entertainment.  But  the  King  of 
kings  shall  feast  and  satiate  all  his  mighty  angels,  all  his  cho- 
sen people  on  his  own  undiminished  fulness  through  eternity 
itself !  There  is  bliss  without  a  blank,  abundance  beyond 
all  bounds,  and  possession  without  period!  No  matter,  then, 
what  years  I  lose;  for  whenever  the  lamp  of  life  expires,  the 
sun  shall  rise  and  shine  for  ever. 


MEDITATION  LVL 

ON   LOVING   GOD. 

Spithead,  Nov.  20,  1758. 
To  love  thee,  is  my  honour;  that  I  may,  is  my  previlege; 
and  in  as  far  as  I  do  it,  so  far  am  I  happy.  How  is  it,  then, 
that  this  divine  duty  of  loving  thee  meets  with  so  much  oppo- 
sition! Hell  and  earth  bid  me  hate  thee;  sinners  will  not  let 
me  avow  my  love  to  thee;  corruption  within,  cares  and  con- 
cerns, without,  check  my  love ;  unbelief  cools  my  love,  "  for 
faith  works  by  love,"  and  love  bears  proportion  to  faith;  im- 
moderate fear,  and  love  of  any  thing  besides  thee,  is  a  clog  to 
my  love;  and  imperfect  apprehensions  of  thy  glorious  self, 
deaden  my  love  to  thee.  In  what  a  melancholy  case  am  I! 
It  is  death  to  live,  and  not  to  love;  yet  I  live,  and  cannot  love 
thee!  I  can  love  my  friend,  and  hate  mine  enemy;  but  I  can- 
not love  my  God,  nor  hate  mine  enmity,  I  can  love  what  I 
think  beautiful  in  tho  creature,  with  love  more  than  meet; 
why  then  not  love  the  Rose  of  heaven,  the  chiefest  among 
ten  thousand,  who  is  altogether  lovely,  and  whose  love  is,  like 
himself,  unchangeable!     What  makes  the  triumphant  state  so 


104  SOLITUDE  SWEETENED;  OK, 

glorious,  so  desirable,  but  because  love  is  perfect  without  fear, 
their  adorations  without  distractions,  their  conceptions  bright 
without  misapprehensi(ms,  and  their  praise  without  interrup- 
tion, their  knowledge  clear  without  confusion,  their  vision  per- 
fect, their  views  fixed,  and  all  their  souls  strengthened  in  God, 
replenished  with  God,  and  going  out  on  God.  Then,  in  lov- 
ing thee,  I  might  begin  the  felicity  of  eternity,  and  anticipate 
the  bliss  above.  I  will  love  thee  for  thyself,  and  thy  saints 
for  thy  sake,  for  thy  image  shining  in  them.  I  will  hate  mine 
enmity  against  thee,  grieve  that  I  cannot  love  thee,  and  feel 
after  thee,  and  wait  for  that  day  when  I  shall  love  thee  as  I 
would,  because  I  shall  see  and  enjoy  thee  as  thou  art. 


MEDITATION  LVII. 

WRATH. 

Spithead,  Nov.  21, 1758. 
I  have  hitherto  had  faint  views  of  divine  wrath,  though  i 
have  indeed  had  frightful  apprehensions  of  fire,  a  gloomy  idea 
of  the  bottomless  pit,  and  shocking  thoughts  of  the  state  of 
the  damned.  But,  there  is  one  expression  of  our  Saviour's, 
which  gives  me  a  clearer  view  of  divine  vengeance,  than  all 
the  anguish  of  the  damned  can  do.  Observe  the  God-man, 
in  whose  mouth  no  guile  was  found,  in  whose  face  no  personal 
guilt  could  stare,  when  suffering  in  our  stead,  carrying  our 
sorrows,  and  bearing  our  grief.  Although  he  knew  he  should 
triumph,  and  come  off*  victorious,  that  he  shouW  see  of  the 
travail  of  his  own  soul,  and  be  satisfied,-  and  that,  though  he 
laid  down  his  life,  he  should  take  it  up  again;  yet  see,  when 
the  flood-gates  of  divine  vengeance  are  opening,  (the  overflow- 
ings of  whose  waters  were  to  thy  very  soul,  O  Immanuel !) 
and  pouring  out  to  him,  how  his  soul,  that  is  exceeding  sorrow- 
ful, even  unto  death,  suffer  in  such  a  manner,  that  the  blood, 
instead  of  keeping  its  wonted  course,  and  flowing  to  support 
his  heart,  as  if  the  frame  of  his  holy  human  nature  had  been 
dissolving,  breaks  through  the  returning  veins,  forces  a  pas- 
sage at  every  pore,  and  in  gi'eat  drops  trickles  down- upon  the 
ground !  while  he  puts  up  a  pettition  which  I  should  never  for- 
get, "Father,  if  it  be  possible,  let  this  cup  pass  from  me  I" 
Which  is  as  if  he  had  said,  'Couldst  thou  be  glorified,  justice 
satisfied,  and  the  elect  saved  any  other  way  than  by  my  drin- 
king this  tremendous  cup,  O  let  it  be  done  I  yet  not  my  will. 


MISCELLANEOUS  MEDITATIONS.  105 

but  thine  be  done.'  Now,  if  thus  the  Son  of  God  in  our  na- 
ture expressed  himself  under  a  sense  of  wrath,  how  dreadful, 
terrible,  and  intolerable  must  it  be!  what  are  streams  of 
melted  brimstone,  floods  of  fire,  utter  darkness,  the  worm  that 
never  dies,  the  horrid  gulph,  the  bottomless  pit,  the  tormenting 
company  of  fiends  and  devils,  but  as  it  were  vehicles  to  con- 
vey wrath  fnto  the  damned?  for  the  wrath  of  the  Almighty  of 
which  the  wicked  must  drink  for  ever,  is  something  above  and 
beyond  all  these! — "Who  knows  the  power  of  thy  wrath?" 
"  Who  can  stand  if  thou  be  angry  ? "  How  must  guilt  scream, 
when  innocence  itself  cries  out  so!  How  must  despair  roar, 
vrhen  he  that  was  heard  in  that  he  feared,  expresses  himself 
in  such  a  manner! 

Three  things  may  remain  my  wonder,  the  compassion  of  the 
Father,  the  condescension  of  the  Son,  and  the  insensibility  of 
the  sinner.  O,  then,  to  be  wise  before  instructed  in  the  world 
of  flames! 


MEDITATION  LVIII. 

SENSIBLE   COMMUNION  WITH    GOD   SOMETIMES    ENJOYED. 

Under  sail,  Dec.  27,  1758. 

Though  there  is  not  a  child  in  the  family  of  heaven  but 
what  has  real  fellowship  with  the  Father,  and  with  his  Son 
Jesus  Christ,  yet  there  are  happy  times  and  pleasant  moments 
when  a  divine  intercourse  is  carried  on  between  the  soul  and 
God.  A  carnal  world  ridicules  the  idea ;  and  no  wonder,  for 
the  "  natural  man  receiveth  not  the  things  of  the  spirit  of  God, 
because  they  are  foolishness  to  him." 

Will  not  the  saints  of  God  confess,  that  communion  with 
him  is  sometimes  sensibly  enjoyed ;  and  that  the  enjoyment  of 
it  is  a  little  heaven,  glory  in  the  bud,  and  a  foretaste  of  their 
future  felicity  ?  Nor  is  this  the  effect  of  fancy,  or  an  heated 
imagination;  it  proceeds  from  a  nobler  cause,  even  the  sove- 
reign kindness  of  the  Father  of  mercies.  Have  not  the  souls 
of  his  people,  (Oh  that  I  could  say,  mine  own !)  been  some- 
times so  refreshed  with  more  than  ordinary  outlettings  of  his 
love,  that  they  have  longed  for  the  eternal  uninterrupted  vision 
and  enjoyment  of  himself?  And  when  heaven  has  opened 
before  them  to  let  them  look  in,  and  see  the  glories  of  the  bet- 
ter country,  how  have  they  trampled  on  the  pleasures,  and 
triumphed  over  the  troubles  of  a  present  life! 


i06  SOLITUDE  SWEETENED;  OR, 

At  three  remarkable  seasons  God  is  pleased  to  hold  commu- 
nion with  his  people.  First,  before  affliction,  to  prepare  them 
for  it ;  as  with  Jacob  in  that  memorable  night  when  his  angry 
brother  was  marching  against  him ; — and  with  Paul,  who  was 
bid  to  be  of  good  cheer,  for  as  he  had  testified  at  Jerusalem, 
so  he  should  at  Rome.  Again,  in  the  time  of  affliction,  to 
support  them  under  it;  as  when  Moses  was  mourning  and  going 
heavily  under  Israel's  grievous  idolatry,  then  God  spake  face 
to  face  with  him,  as  a  man  speaketh  unto  his  friend ;  and  he 
made  his  goodness  to  pass  before  him: — So  Stephen's  face, 
from  heart-felt  joy,  shone  like  an  angel's,  amidst  his  foes,  and 
near  his  death.  And,  thirdly,  after  some  afflictive  dispensa 
tions,  and  mournful  providences:  So  the  apostles,  after  they 
had  been  apprehended,  examined,  and  severely  threatened, 
are  filled  in  an  eminent  manner  with  the  Holy  Ghost,  while 
the  place  of  their  abode,  as  a  symbol  of  the  divine  presence, 
is  remarkably  shaken. 

Though  all  his  saints  are  fed  at  his  expense,  yet  sometimes 
they  are  allowed  to  sit  in  his  presence,  and  feast  with  the  King. 
And  such  a  banquet  makes  the  barren  desert  like  the  garden 
of  God.  It  is  only  in  the  strength  of  heavenly  meals,  be- 
stowed by  the  uncreated  angel,  that  I  travel  to  the  mount  of 
God.  Now,  manifestations  and  communications  do  not  enti- 
tle me  to  bliss,  but  are  themselves  a  part  of  my  bliss ;  therefore 
I  must  not  build  upon  them,  but  seek  my  standing  in  the 
righteousness  of  the  Son  of  God :  Even  as  a  servant's  being 
allowed  provision  will  not  prove  him  to  be  a  son,  yet  the  son 
abiding  in  the  family  of  election  and  house  of  God,  is  always 
entitled  to  be  fed,  and  is  sometimes  admitted  to  his  Father  a 
own  table.  If,  then,  heaven  is  pleased,  according  to  his  divine 
sovereignty,  to  display  his  glory  at  times,  in  a  more  than  ordi- 
nary effulgence,  why  shold  it  be  called  enthusiasm  and  delu- 
sion? For  my  part,  whoever  be  the  sober  wits,  let  me  live  and 
die  in  such  delusion.  But  if  thus  the  life  of  the  least  saint  be 
like  the  life  of  an  angel,  in  comparison  of  the  happiest  world- 
lings J  and  if  the  life  of  one  saint  so  excel  anothers'  in  walk- 
ing near  God,  (for  it  is  thus  that  in  the  firmament  of  grace  one 
star  differeth  from  another  star  in  glory;)  and  if  the  life  of  a 
saint  sometimes,  for  a  few  moments,  in  comparison  of  his  ordi- 
nary attainments,  be  like  the  life  of  a  seraph,  what  must 
eternal,  uninterrupted,  full,  and  free  communion  be,  in  the 
highest  heavens,  where  the  new  bottles  will  be  able  to  hold 
the  new  wine  of  paradise;  and  where  the  soul,  capacitated 


MISCELLANEOUS  MEDITATIONS.   .  107 

in  every  power,  shall  be  replenished  with  all  the  fulness 
of  God? 

Expire,  ye  protracted  periods,  and  roll  off,  ye  envious  years, 
that  I  may  join  the  adorers  round  the  throne,  and  commence 
communion  with  the  Highest  in  the  holy  place  for  endless 
ages  of  eternity! 


MEDITATION  LIX. 

BREVITY    or   LIFE. 

Plymouth,  Dec,  28,  1758. 

What  is  all  this  struggle  in  the  world  for?  What  mean  I 
by  so  many  attempts  to  be  somethings  in  the  sphere  of  noth- 
ing? This  is  as  if  foam  and  bubbles  should  contend  for  sta- 
tion on  the  rapid  stream,  which  in  a  moment  are  no  more. 
Now  we  are  engaged  and  entangled  in  a  war,  and  this  is  the 
time  for  the  patriot,  the  politician,  and  the  hero  to  appear;  but 
how  many  press  forward  to  make  their  appearance  for  the 
sake  of  being  seen!  as  i^  honour  could  bring  happiness. — 
This  I  see  and  condemn  in  others,  yet  am  guilty  of  it  myself, 
forgetting  that  I  am  but  of  yesterday,  and  to-morrow  am  no 
more.  It  is  a  shame  to  think  so  much  about  a  few  days,  and 
so  little  of  endless  ages.  Let  me  look  to  the  generations 
past;  then  were  patriots,  politicians,  and  heroes,  and  some  of 
them  the  favourites  of  fame:  now  that  generation  is  gone,  this 
is  going;  that  has  preceded  this  by  one  step,  and  this  by  ano- 
ther step  shall  follow  that.  How  few  of  our  deceased  ac- 
quaintance are  so  much  as  remembered!  and  how  soon,  like 
them,  shall  we  also  be  forgotten !  Many  prime  servants  of  the 
crown  are  this  day  sleeping  in  perpetual  silence,  and  their 
names  possess  almost  the  same  repose  in  some  antiquated 
registers,  that  are  cleared  away  to  make  room  for  the  present 
as  the  present  in  a  little  shall  be  to  make  room  for  the  future. 
Perhaps  the  names  of  a  few,  signalized  by  an  uncommon  fame, 
may  yet  tingle  in  our  ears ;  but  what  is  this  to  them  who  are 
fixed  in  their  final  state?  Could  it  mitigate  their  misery,  who 
have  begun  their  everlasting  bowlings,  that  the  whole  world 
were  ringing  with  their  praises;  or,  could  it  add  to  their  joy, 
who  have  begun  their  endless  hallelujahs,  that  every  tongue 
were  employed  in  panegyrics  to  their  memory;  well  might 
we  be  pardoned  in  our  pursuit  of  fame. 


108  SOLITUDE  SWEETENED;  OR, 

How  frail  is  our  life!  a  pile  of  grasSy  a  withered  leaf,  dry 
stubble,  a  flower,  a  breath,  brittle  clay,  fading  flesh:  How 
swift',  a  weaver's  shuttle,  an  eagle,  a  ship,  a  wind  that  pas- 
seth  away,  and  cometh  not  again:  How  short!  a  moment, 
a  breathing.  While  I  bewail  a  departed  friend,  death,  sud- 
denly seizing  me,  translates  the  lamentation  to  another 
tongue  that  is  most  nearly  concerned  in  me,  who  also  in  a 
little  time  must  follow  me  into  the  silent  grave,  and  leave 
the  protracted  elegy  to  be  continued  by  their  nearest  rela- 
tions. Thus  mourning  is  continued,  though  the  mourners 
are  hurried  away  in  a  moment.  Surely  I  need  not  be  so 
anxious  about  a  life  so  short,  a  state  so  uncertain,  and  a  world 
so  vain  J  where  I  am  only  a  stranger,  a  pilgrim,  a  sojourner, 
and  posting  away  from  every  thing  below.  Let  the  world, 
then,  go  with  me  as  it  will,  this  shall  not  trouble  me,  who  am 
daily  going  through  the  world,  and  shall  in  a  little  go  entirely 
out  of  the  world,  to  return  no  more.  How,  then,  shall  I  spead 
this  short  life,  my  few  winged  moments,  which  are  all  num- 
bered to  me?  Surely,  in  nothing  better,  than  in  looking  out, 
and  laying  up  for  eternity. 


MEDITATIOiN  LX. 

ON   THE   LAST    DAY    OF   A    YEAR. 

Plymouth,  Dec.  31,  1758. 

Time  is  measured,  and  is  alike  at  both  ends;  it  began  with 
a  day,  and  will  end  with  a  day;  hence  the  evening  and  the 
morning  were  said  to  be  the  Jirst  day,  as  the  general  judg- 
ment is  called  the  last  day.  Eternity  is  the  fountain  from 
which  it  sprang,  and  the  flood  into  which  it  shall  fall.  The 
most  lasting  duration  of  time  is  but  short,  and  its  greatest  pro- 
longations come  to  a  period.  A  given  moment  is  scarce  known 
till  it  is  no  more,  a  few  of  which  make  a  minute,  which  we 
but  begin  to  enjoy  when  it  is  also  gone ;  thus  an  hour  flies 
away,  a  day  hastes  to  its  end,  and  a  year,  (as  this  has  done,) 
comes  to  its  last  day.  As,  therefore,  at  the  end  of  the  year, 
trading  people  cast  up  their  accounts,  and  regulate  their  books, 
let  me  ask  myself.  What  have  my  talents  gained  these  twelve 
months?  For  whatever  I  may  think,  time  itself  is  none  of  the 
least  of  talents,  and  another  year  is  added  to  my  account. 

Thousands  who  came  into  the  world  after  me,  are  called 
into  eternity  before  me ;  and  is  not  this  a  loud  call  to  me  to 


MISCELLANEOUS  MEDITATIONS.  109 

improve  every  moment  of  my  time?  Time  is  only  little 
thought  of  by  those  who  think  still  less  of  eternity ;  but  if  I 
look  into  a  future  v/orld,  I  will  see  of  how  great  moment  every 
moment  of  my  time  is,  who  therein  must  prepare  for  this 
everlasting  fixed  state.  O  precious  mispent  time,  which  I 
never  can  recall!  Now  this  year  is  gone,  and  never  shall 
return;  what,  then,  have  I  done  for  the  glory  of  God  therein? 
Ah !  it  is  passed  away  from  me  as  a  void,  though  on  this  side 
it  sparkles  thick  with  mercies,  like  the  starry  firmament.  Ah! 
did  I  say  a  void?  nay,  worse;  for  while  his  love  and  goodness 
shone  around  me  like  the  noon-day  beam,  my  sins  rose  nu- 
merous, like  the  atoms  of  the  sun! 

This  is  the  last  day  of  this  year;  and  how  would  I  value 
every  moment  of  it,  did  I  think  it  the  last  day  of  my  life  ?  Yet 
nothing  but  presumption  flatters  me  with  another  thought.  I 
should  count  every  day  my  last,  since  some  have  found  their 
last,  on  days  they  as  little  dreaded  as  I  do  this;  and  at  most, 
some  day  soon  will  be  my  last,  when  perhaps  this  same  per- 
nicious expectation  will  not  be  dispelled  my  breast.  Then  it 
is  wisdom  to  be  beforehand  with  death;  rather  to -wonder  that 
he  stays  away  so  long,  than  be  surprised  he  should  come  so 
soon;  rather  triumphingly  to  expect  him,  than  be  terrified  at 
his  approach.  Thus  I  should  look  on  every  day  as  my  last, 
that  when  my  last  day  comes,  it  may  not  come  unlooked  for, 
nor  overtake  me  unprepared. 

But,  alas !  this  year  has  afforded  me  more  mournful  spec- 
tacles of  sin  than  all  my  life  beside.  I  have  heard  the  divine 
name  blasphemed;  seen  sin  in  high  place;  the  holy  Sabbath, 
like  Job's  birth-day,  disjoined  from  the  days  of  the  year,  and 
shut  out  from  the  number  of  the  months;  and  all  manner  of 
Avickedness  committed  thereon,  drinking,  sporting,  singing, 
buying,  selling  every  kind  of  merchandize  thereon.  O  for 
what  trifling  gain  will  men  cast  away  their  precious  souls ! 
and  how  can  I,  unconcerned,  look  on  sin  in  all  its  ugly  shapes, 
and  the  dreadful  havock  it  makes  among  immortal  souls ! 

But  may  the  divine  providence  bring  me  from  these  chilling 
objects,  and  may  I  through  grace  never  forget  what  I  have 
heard  and  seen !  Here  also  patience,  worthy  of  God,  is  con- 
spicuous; for,  when  we  think  how  much  wickedness  is  com- 
mitted all  over  the  Christian,  as  well  as  the  heathen  world, — 
in  Protestant  as  well  as  Roman-Catholic  countries, — in  public 
and  private, — by  great  and  small, — on  land  and  sea;  and 
again,  that  this  rebellion  against  Heaven  was  not  begun  yes- 
terday, but  carried  on  since  Adam's  fall,  for  more  than  five 

K 


110  SOLITUDE  SWEETENED;  OR, 

thousand  years;  it  is  a  wonder  that  the  world  has  not  long 
ago  been  devoted  te  the  flames.  But  that  patience,  which  for 
continuance  is  amazing,  shall  at  last  give  place  to  justice, 
which  in  the  execution  will  be  terrible.  Might  my  life  end, 
like  this  year,  on  a  Sabbath,  I  could  be  content;  but  this  may 
comfort  me,  that  upon  whatever  day  I  may  depart  this  life,  I 
shall  enter  into  heaven  on  an  high  Sabbath-day,  for  Sabbath 
is  eternal  there. 

But  while  I  am  meditating  on  my  fleeting  time,  the  midnight- 
hour  strikes,  and  I  am  already  in  another  year.  Then  adieu 
for  ever,  1758.  Yet  let  me  remember,  that  by  this  adieu  I 
look  on  my  life  as  drawing  to  its  latter  end,  and  that  I  am  ad- 
vanced another  stage  nearer  eternity,  ignorant  if  a  day,  or  a 
month,  or  a  year,  or  two,  or  more,  shall  be  bestowed  on  me 


MEDITATION  LXI. 

SAIXTS    HAVE    THE    GREATEST    REASON    TO    REJOICE. 

Plymouth,  Jan.  7,  1759. 

No  wonder  that  Paul  doubles  his  admonition  to  the  convert- 
ed Philippians,  "  Rejoice  in  the  Lord  always,  and  again  I  say 
rejoice ;"  for  nothing  better  becomes  the  saints  than  spiritual 
joy,  though  none  are  greater  strangers  to  what  they  have  so 
good  a  title  than  they.  The  joy  of  the  sinner  and  the  laugh- 
ter of  the  fool  are  alike,  just  the  crackling  of  thorns  under  a 
pot,  nothing  but  a  noise,  and  quickly  gone;  but  it  is  not  so 
with  the  saints,  for  there  is  more  joy  even  in  their  penitential 
groans,  more  consolation  in  their  mourning,  than  in  all  the 
gladness  of  the  carnal  world.  What  should  make  the  children 
of  a  King  sad,  the  sons  of  such  a  Sovereign  as  he,  who  is 
"the  King  eternal,  invisible,  immortal,  dwelling  in  light  inac- 
cessible, and  full  of  glory;"  who  alone  hath  immortality 
essentially,  and  in  the  light  of  whose  countenance  saints  com- 
mence their  journey  here  towards  his  more  immediate  pre- 
sence, and  shall  hereafter  hold  on  their  journey  towards  his 
adorable  perfections  for  ever. 

If  my  hope  can  lay  hold  on  thee,  if  my  faith  can  fasten 
here,  I  ought  certainly  to  be  filled  with  more  joy  than  I  have 
in  believing;  and,  from  this  divine  relation  to  him  who  is  the 
Lord  of  the  whole  creation,  should  be  possessed  of  a  joy  that 
shall  be  more  than  a  match  for  all  sublunary  sorrow,     In- 


MISCELLANEOUS  MEDITATIONS.  m 

dwelling  sin,  prevailing  temptation,  and  tempestuous  corrup- 
tion only  claim  perpetual  sorrow,  and  unceasing  lamentation; 
yet,  with  the  great  apostle,  while  with  one  breath  I  cry,  "  O 
wretched  man  that  I  am!  who  shall  deliver  me  from  the  body 
of  this  death?"  I  may  in  another  breath  say,  in  view  of  the 
sure  and  sweet  deliverance  that  shall  come,  "  I  thank  God, 
through  Jesus  Christ  our  Lord." 

Does  it  become  those  to  be  sad  who  are  possessed  of  all 
things?  and,  O  saints!  "all  things  are  your's,  and  ye  are 
Christ's,  and  Christ  is  God's."  Is  it  seemly  for  those  to  weep, 
at  whose  conversion  angels  joy,  and  on  whose  account  heaven 
and  earth  are  in  harmony?  "Truth  springs  from  earth,  and 
righteousness  looketh  down  from  heaven."  Is  it  like  one  of 
royal  blood  to  bewail  the  loss  of  a  pebble,  when  he  has  a 
crown  set  with  diamonds,  yea,  a  crown  of  glory  that  fadeth 
not  away  laid  up  for  him?  Is  it  congruous  for  the  expectants 
of  celestial  bliss  to  lament  the  loss  of  time-trifles,  when  the 
treasures  of  eternity  are  reserved  for  them?  Is  it  decent  in 
the  conjugal  affection  of  the  spiritual  spouse,  the  Lamb's  wife, 
to  be  inconsolable  at  the  death  of  a  carnal  relation,  when  the 
Husband,  who  is  better  than  any,  than  all  other  relatives,  is 
eternally  alive?  How  mean  is  it  in  the  great  soul  that  is  born 
from  above,  to  look  dejected  because  the  world  looks  down 
upon  him,  when  God  beholds  him  with  a  pleasant  countenance? 
How  foolish  were  it  for  one  travelling  through  a  strange 
country  to  be  disquieted  because  the  children  of  every  town 
stare  at  his  foreign  dress,  or  the  fools  laugh  at  him  in  his 
journey;  when  he  is  conscious  that  his  king  is  acquainted 
with  his  character,  approves  his  journey,  and  will  honour  on 
his  arrival  home?  In  a  word,  how  abject  and  base  for  the 
Christian  to  complain  of  the  whirlwinds  scattering  his  mole- 
hill of  sand ;  when  the  spoils  of  principalities  and  powers,  won 
by  the  divine  Conqueror  in  that  tremendous  day  when  he 
gave  his  life  away,  the  mountains  of  prey  and  treasures  of 
eternity, — shall  enrich  him  for  evermore ! 

Now  I  reprove  my  sorrow,  and  reprehend  my  sadness. — 
I  will  rejoice  in  the  Rock  of  my  salvation  with  acclamations 
and  shouting;  yea,  sometimes  I  would  fain  emulate  the  cheru- 
bim in  their  sublimest  strains,  did  not  the  sight  of  so  much 
dishonour  done  to  the  divine  majesty  by  others  always,  and 
by  myself  too  often,  make  my  joys  recoil,  and  inward  sorrow 
flow.  Yet  in  thee  will  I  rejoice,  till  the  day  dawn,  when  I 
shall  enter  into  the  joy  of  my  Lord,  which  likewise  entering 
into  me,  shall  be  mine  everlasting  strength. 


112  SOLITUDE  SWEETENED;  OR, 

MEDITATION  LXIL 

INDWELLING   SIN. 

Plymouth  Sound,  Jan.  14,  1759. 

There  is  a  mysterious  wisdom  in  the  way  of  God  with  his 
people,  to  whom  he  grants  to  know  but  in  part,  and  to  be 
renewed  but  in  part.  Were  they,  while  here,  wholly  deli- 
vered from  sin,  and  had  the  unclouded  vision  of  his  face,  and 
full  communion  with  God,  there  would  be  nothing  reserved 
for  the  day  of  glory.  It  is  with  them,  therefore,  as  with  an- 
cient Israel,  among  whom  God  wisely  left  some  of  the  devoted 
nations  undestroyed,  even  them  whose  land  was  divided  by 
promise,  to  excite  their  faith,  and  stir  up  their  endeavours  to 
extirpate  them,  and  to  be  a  means  of  preserving  them  from 
sinning  with  security  and  impunity. 

Now,  God  has  promised  to  subdue  all  our  sins,  and  so  he 
does,  that  they  shall  never  condemn  us;  but  such  is  the  cor- 
ruption of  nature,  which  is  sanctified  but  in  part,  and  of 
creatures  who  know  but  in  part,  that  it  is  rare  to  be  holy  and 
humble,  to  be  full  of  God,  and  empty  of  ourselves.  Even  the 
great  apostle  Paul,  after  he  had  been  with  God,  in  a  special 
manner,  and  seen  unutterable  glories  in  the  highest  heavens, 
instead  of  having  some  of  the  heavenly  host  as  his  compan- 
ions, after  his  kind  reception  at  the  celestial  court,  had  a 
messenger  of  Satan  sent  to  buffet  him,  lest  he  should  be  exal- 
ted above  measure  with  the  divine  vision.  A  humbling  change 
this!  to  come  from  heaven  to  combat  with  hell! 

Our  very  critical  situation  in  this  world  might  keep  us  hum- 
ble. Corrupt  nature,  like  weeds  among  flowers,  is  ready  to 
spring  up  with  every  refreshing  shower  of  grace,  and  sun- 
blink  of  manifestation,  if  not  acts  of  sin,  yet  into  pride,  self- 
conceit,  and  security.  When  we  see  things  above  us,  we  are 
ready,  through  the  mists  of  remaining  corruption,  to  forget 
ourselves,  and  provoke  God  to  show  ourselves  unto  ourselves, 
that  we  may  not  be  puffed  up  with  ourselves.  For  to  the 
high  and  lofty  One,  who  delights  to  dwell  with  the  humble, 
nothing  is  more  abominable  than  pride,  and  no  pride  more 
odious  to  him  than  spirital  pride.  The  soldier  that  is  not 
match  for  his  enemies  will  always  keep  in  the  camp,  and 
under  protection  of  his  general;  so  the  believer  must  dwell 
by  faith,  if  he  would  be  secure,  under  the  shadow  of  the 
Almighty. 


MISCELLANEOUS  MEDITATIONS,  113 

But  it  is  impossible  for  us  to  be  delivered  wholly  from  :n- 
dweiling  sin  in  this  world.     For, 

1.  This  would  be  turning  earth  into  heaven,  grace  into 
glory,  and  time  into  eternity,  before  the  great  day  of  revela- 
tion. We  must  not  be  crowned  with  victory  till  we  come  off 
the  field  of  battle ;  and  this  we  cannot  leave  till  our  enemies 
are  subdued  before  us,  or  we  taken  hence  in  triumph  from 
them.  We  are  still  in  the  dominions  of  him  who  is  the  god  of 
this  \^orld,  in  the  territories  of  the  prince  of  the  power  of  the 
air;  and  he  will  always  be  seeking  whom  he  may  devour,  till 
the  God  of  peace  bruise  Satan  under  our  feet,  till  the  old 
serpent  be  bound  for  eternity,  and  cast  into  the' burning  lake. 

2.  Were  there  no  indwelling  sin,  no  remains  of  corruption 
in  the  justified,  sanctification  could  not  be  progressive.  But 
here  "  the  path  of  the  just  is  like  the  shining  light,  that  shi 
neth  more  and  more  unto  the  perfect  day." 

3.  Were  saints  from  the  first  moment  of  their  conversion 
set  at  liberty  from  all  sin,  where  were  the  divine  victories 
of  all-triumphant  grace,  by  which  God  is  glorified,  and  the 
saints  prepared  for  the  better  inheritance  ?  Had  not  an  ene- 
my, and  a  giant  too,  defiled  the  armies  of  Israel,  the  power 
and  goodness  of  God  could  not  have  been  displayed  as  it  was 
in  killing  him ;  so  the  divinity  of  grace,  in  the  babes  of  the 
heavenly  family,  shines  in  this,  that  they  are  enabled  to  resist 
temptations  from  the  same  deceiving  serpent  that  beguiled  our 
first  parents  in  the  state  of  innocence ; — that  they  are  ena- 
bled to  wrestle,  not  against  flesh  and  blood,  but  against  prin- 
cipalities and  powers,  against  the  rulers  of  the  darkness  of  this 
world,  and  against  spiritual  wickedness  in  high  places. 

4.  Were  the  case  so  with  the  saints,  the  book  of  life  were 
in  effect  laid  open  in  the  eyes  of  men,  who  would  anticipate 
the  judgment  which  belongs  to  God  alone.  But  indwelling 
sin,  though  subdued,  is  not  slain,  and  therefore  breaks  out  in 
such  a  manner,  even  sometimes  in  eminent  saints,  as  gives 
the  enemy  occasion  to  reproach,  and  also  makes  them  doubt 
of  their  own  state  themselves,  till  God  deal  again  with  them 
after  his  loving-kindness  and  tender  mercies. — Now,  in  the 
eyes  of  the  poor  penitent,  a  compassionate,  returning,  and 
forgiving  God,  is  dear,  beloved,  and  amiable  beyond  expres- 
sion, and  divine  things  shine  with  an  additional  lustre.  Thus, 
even  indwelling  sin,  contrary  to  its  own  nature,  advances  the 
glory  of  God,  and  the  good  of  the  soul. 

5.  Indwelling  sin,  or  the  remains  of  corruption  in  the  great- 
est saints,  makes  them  sympathize  with  others.     They  are 

k2 


114  SOLITUDE  SWEETENED;  OR, 

men,  and  not  angels ;  so  that  they  are  to  remember,  not  only 
Ihem  that  suffer  affliction,  but  them  that  are  overtaken  with  a 
fault,  as  being  yet  in  the  body.  Yea  what  comfort  would  it 
be  to  poor  sinners,  if  salvation  were  preached  to  them  by  any 
other  than  men  of  like  natures,  like  infirmities,  and  like  pas- 
sions with  themselves  ?  How  is  our  consolation  heightened 
to  hear  them  speak  from  experience,  as  Paul :  "  When  1  would 
do  good,  evil  is  present  with  me;  so  the  good  that  I  would,  I 
do  not;  and  the  evil  that  I  would  not,  that  do  I;"  in  compa- 
rison of  angelic  harangues  on  the  beauty  and  excellency  of 
perfection  and  innocence! 

6.  Indwelling  sin  keeps  us  humble  and  watchful;  makes 
us  cleave  more  closely  to  Christ,  and  endeavour  to  make  our 
calling  and  election  sure ;  excites  us  to  work  while  the  day 
lasts,  before  the  night  shall  come,  v/herein  no  man  can  work. 

7.  It  makes  us  go  entirely  out  of  ourselves  into  Christ,  and 
ascribe  the  whole  of  our  salvation  to  free  grace. 

8.  Thereby  we  learn  the  goodness  of  God  in  making  his 
grace  sufficient  for  us,  and  his  strength  perfect  in  weakness. 
Also,  we  are  filled  with  wonder  at  the  riches  of  his  grace, 
which  is  glorified  to  the  highest  in  such  patience  towards 
offending  sons,  and  his  repeated  pardons  of  their  daily  sins. 

Lastly,  It  makes,  at  least  should  make,  us  long  much  for 
that  day  when  sin  shall  case,  and  imperfection  be  swallowed 
up  of  permanent  likeness  to  the  divine  image; — when  all  our 
failings  shall  pass  away,  while  we  are  lost  in  the  overflow- 
ings of  divine  glory,  and  replenished  with  all  the  fulness  of 
God,  fixed  in  a  state  from  which  we  cannot  fall,  and  satiated 
with  joys  that  cannot  surfeit. 


MEDITATION  LXIII. 

EVENTS      OF     PROVIDENCE. 

Dec.  1759. 

Unbelief  is  my  worst  enemy,  and  most  disturbs  my  mental 
quiet;  and  no  wonder  it  so  harass  me,  when  it  attacks  the 
very  faithfulness  of  God,  and  concludes  so  harshly  of  his  un- 
erring providence.  Now,  my  gratitude  cannot  be  silent  at 
this  thy  so  surprising,  surpassing  kindness.  A  few  months 
ago,  matters  wore  a  different  aspect,*"  but  I  deserved  worse ; 
yet  then  hope  would  not  give  up  ils  claim  to  thy  care,  faith 

*See  Meditation  XL 


MISCELLANEOUS  MEDITATIONS.  115 

would  not  quit  with  its  interest  in  thy  promise,  in  thy  love, 
and  both  are  satisfied  with  thy  goodness.  Thou  hast  bestowed 
the  very  same  mercy,  though  in  another  way  than  I  sought 
it.*  Then  I  thought  no  way  like  mine,  but  now  I  find  no  way 
like  thine;  for  as  thy  thoughts  are  higher  than  ours,  so  is  thy 
way  better  than  our  way.  This  favour  which  I  sought  from 
thee  with  submission,  let  it  come  with  thy  blessing;  not  sig- 
nifying thy  displeasure,  but  sealing  thy  love;  not  only  filling 
somewhat  my  cup,  but  fulfilling  thy  promise.  And  as  it  may 
moderately  feed  my  condition,  so  let  it  feast  my  spiritual  part; 
and  not  prove  like  Israel's  flesh,  that  while  they  thought  to 
satisfy  their  lust,  suffocated  them  outright;  nor  like  their 
granted  request,  which  was  attended  with  leanness  sent  into 
their  soul. 

In  the  common  aflfairs  of  life,  I  cannot  look  into  myself,  or 
sacrifice  to  my  own  drag;  I  cannot  look  ab.out,  to  praise 
princes,  or  the  sons  of  men ;  but  I  must  look  uj),  and  adore 
thee  as  only  and  alone  in  all.  Dare  I  henceforth  sin,  who 
am  so  many  ways  hedged  about  from  it?  shall  not  thy  holi- 
ness dissuade  me  from  sinning,  thy  power  persuade,  thy 
majesty  deter,  mercy  overcome,  thy  love  allure,  and  thy  kind- 
ness bend  me  to  obedience  ?  How  shall  I  praise  thee,  O  thou 
hearer  of  prayers,  and  answerer  of  petitions !  Let  my  lips 
praise  thee;  let  my  life  praise  thee;  my  meditations  praise 
thee;  yea,  let  all  my  actions  praise  thee. 

But  how  shall  I  behave  under  thy  kindness?  It  is  harder 
to  be  the  Christian  in  prosperity  than  in  adversity.  "  When 
Ephraim  spake  trembling,  in  Israel  he  exalted  himself;" 
but  when  he  was  exalted  in  Israel,  he  offended  in  Baal; 
and  when  "he  offended  in  Baal,  he  died."  \Vlien  God 
spares,  it  is  that  his  long-suffering  may  lead  us  to  repen- 
tance; and  when  he  punishes,  it  is  that  we  may  return  to 
him ;  for  it  is  a  heavy  charge,  when  he  has  cause  to  com- 
plain against  those  to  whom  he  has  been  a  Father.  In  an 
afflicted  state  humility  best  becomes  us,  because  we  are  laid 
on  the  dust,  and  where  but  there  should  we  be  humble?  In 
an  exalted  state  we  should  still  be  humble,  for  Heaven  can 
dash  us  from  the  highest  eminence  to  the  lowest  condition  of 
life.  And  as  an  afflicted  state  is  not  confirmed  on  us,  that  we 
may  have  hope;  so  a  prosperous  condition  is  not  confirmed 
that  we  may  fear.  "  Before  honour  is  humility,  and  an  haughty 
spirit  before  a  fall ;"  therefore  we  should  always  follow  the 

*  He  obtained  a  place  in  tiie  navy,  after  being  disappointed  of  it  in  che 
merchant-service. 


116  SOLITUDE  SWEETEISTED;  OR, 

one,  and  fly  the  other.  As  humility  lifts  us  out  of  the  lowest 
condition,  so  it  keeps  us  in  the  highest.  Nor  is  there  any 
state  of  life  but  is  attended  with  so  many  humbling  circum- 
stances, that  no  discerning  soul  has  reason  to  be  proud,  consi- 
dering that  it  is  more  disgrace  to  fall  from  an  high  station  into 
a  low,  than  never  to  have  risen,  and  consequently  never  fall. 
He  that  loses  his  prince's  favour  smarts  sorer  than  he  that 
never  had  it:  and  those  that  fall  from  high  preferments,  or 
lose  their  honorary  posts,  may  expect  to  have  all  eyes  upon 
them,  and  every  tongue  to  dwell  on  them  and  their  misfortunes. 
Such,  then,  is  our  condition  below,  that  we  are  always  in 
danger,  from  without  and  from  within. — Troubles  may  attack 
us  without,  or,  if  free  from  these,  pride  may  swell  within  ; 
and  the  last  is  worse  than  the  first.  Then,  contentment  with 
our  present  condition,  resignation  to  God  with  respect  to 
unseen  contingencies,  hope  in  his  mercy,  confidence  in  his 
faithfulness,  and  an  eye  fixed  on  the  world  to  come,  is  our 
only  wisdom  in  this  world  that  passeth  away. 


MEDITATION  LXIV. 

MORE  OP  GOD  SEEN  IN  CHRIST  THAN  IN  ALL  THE  CREATION. 

Under  sail,  Jan.  26,  1759. 

There  is  a  great  noise  among  the  wise  men  of  our  day, 
how  God  is  to  be  seen  and  felt,  as  it  were,  in  his  handy-works. 
True,  O  Lord!  thou  art  near  in  every  thing  around  me,  but 
nearer  in  thy  Son.  In  thy  heavens  I  behold  thy  wisdom;  but 
in  thine  Anointed  I  see  thy  grace,  and  share  thy  love.  Thou 
art  near  in  thy  sun,  moon,  and  stars,  to  convince  atheists,  but 
nearer  in  thy  word  of  grace,  to  convert  sinners,  and  comfort 
saints.  My  reason  tells  me,  that  he  that  formed  the  eye, 
planted  the  ear,  and  put  understanding  into  the  heart,  must 
see,  hear,  and  understand  all  things ;  but  thou  art  seen  in  more 
noble  and  exalted  views,  in  those  graces  which  are  infused 
by  thy  Holy  Spirit  into  my  soul.  Sense  and  reason  harmo- 
nize in  this,  that  God  made  and  governs  the  world;  but  faith 
looks  back  to  that  period  when  time  began,  and  that  sees  by 
him  he  made  the  world, — and  forward,  when  time  shall  be  no 
more,  and  sees  that  by  him  he  also  shall  judge  the  world. 
Thou  art  near  to  me  in  the  harmony  of  all  my  members,  so 
that  there  is  no  seism  in  my  natural  body;  but  much  nearer 


MISCELLANEOUS  MEDITATIONS.  117 

in  the  union  of  my  soul  to  thee,  which  shall  never  suffer  a  se- 
paration. Thou  art  to  be  acknowledged  in  every  breathing  as 
the  God  of  my  life;  but  in  a  more  glorious  manner,  in  every 
act  of  faith,  and  heavenly  aspiration,  as  the  life  of  my  soul. 

Human  philosophy  cries  up  nature  as  the  best  glass  to  see 
the  glory  of  God  in;  and  surely,  therein  he  is  very  glorious, 
for  the  heavens  declare  the  glory  of  God,  and  the  sky  preaches 
his  handy-work.  But  revelation,  which  is  the  subliraest  phi- 
losophy, declares  the  face  of  Jesus  to  be  the  brightest  mirror 
in  which  the  glory  of  God  can  be  seen ;  for  there  it  appears 
with  a  permanent  and  transforming  lustre.  In  the  creation 
of  the  world,  his  power  and  wisdom  are  admired ;  but  in  the 
redemption  of  the  world,  his  love  and  compassion  are  adored. 

Let  others  please  themselves  with  philosophical  views  of 
the  well  replenished  creation;  but  not  despising  these,  let  me 
revolve  the  volume  of  revelation,  peruse  the  divine  page,  and 
dwell  upon  the  plan  of  redeeming  love,  where  a  glorious 
Trinity  of  persons  appears  in  the  grand  work  of  man's  re- 
demption;— and  where  all  the  attribute  and  perfections  of 
God  beam  forth,  with  a  radiance  and  beauty  that  cannot  pass 
through  the  grosser  creation,  but  is  even  too  bright  for  the 
eyes  of  seraphim  to  fix  upon.  Here,  then,  I  will  begin  to 
study  for  eternity,  and  learn  for  the  world  to  come. 


MEDITATION  LXV. 

GOD    IN    CHRIST    THE    STUDY    ABOVE. 

Under  Sail,  Feb.  9,  1759. 

I  read  with  pleasure,  O  philosophers !  your  lectures,  and 
commend  your  care  to  make  the  mute  creation  preach  the 
power  and  wisdom  of  the  Creator:  But  yet,  O  ye  learned 
commentators  on  the  volumes  of  nature!  I  shall  never  agree 
with  you  in  thinking  that  this  study,  however  useful  and  en- 
gaging here,  shall  employ  the  saints  above.  Surely,  when 
carried  above  the  material  heavens,  their  search  shall  no  more 
descend  to  our  revolving  spheres.  When  admitted  by  the 
divine  intercessor  into  the  presence  of  the  great  Creator  him- 
self, shall  they  carry  the  creature  in  its  various  laws  to  be 
their  theme  and  subject  before  the  throne?  By  the  creature 
they  may  now  rise  to  admire  the  wisdom,  acknowledge  the 
goodness,  and  adore  the  power  of  him  who  made  the  whole; 
but  when  arrived  at  God  himself  in  all  his  glory,  shall  they 


118  SOLITUDE  SWEETENED;  OR, 

again  descend  to  meditate  on  even  the  noblest  of  his  works, 
which  are  but  the  prints  of  his  majesty,  and  the  traces  of  his 
power?  As  the  apostle  speaks  in  another  sense,  "after  they 
know  God"  in  that  state  of  perfection,  and  are  known  of  him 
in  the  communion  of  glory,  "  Shall  they  return  again  to  weak 
and  beggarly  elements?"  For  if  the  law  was  such  when 
compared  to  the  gospel,  much  more  is  natural  philosophy 
such  when  compared  to  glory. — Though  the  house  be  beauti- 
ful, yet  he  that  builds  the  house  has  more  honour  than  the 
house.  Now,  we  stand  and  admire  the  palace  abroad;  but 
when  admitted  in,  to  converse  with  the  royal  family  that  in- 
habits it,  would  we  choose  to  leave  their  company,  and  retire 
to  take  a  view  of  the  windows,  doors,  walks,  and  avenues  be- 
longing to  the  building,  while  we  have  the  furniture,  the  im- 
mense treasures,  and  precious  rarities  within,  to  behold,  and 
the  royal  personages  to  talk  with?  Even  so,  when  we  pass 
into  the  highest  heavens,  and  sit  down  before  the  throne  to 
hold  communion  for  eternity  with  Jehovah  in  his  Son,  shall 
we  then  give  up  with  our  searches  into  his  divine  excellencies 
and  adorable  perfections,  in  order  to  calculate  the  return  of  a 
wandering  comet,  study  the  laws  of  the  starry  heavens,  and 
explore  the  secrets  of  nature? 

It  is  true,  every  thing  in  which  God  has  been  pleased  to 
reveal  himself  shall  the  saints  study  with  delight;  but  as  he 
has  revealed  himself  more  in  his  Son  than  either  in  creation 
or  providence,  so  God  in  Christ  shall  be  the  uninterrupted, 
the  pleasant,  the  supreme  study  of  the  saints  above.  His  in- 
finite glories  shall  eternally  engage  all  the  ravished  powers 
of  my  mind  to  follow  hard  after  God;  and  I  will  pursue  my 
study  while  endless  ages  roll.  I  shall  be  so  swallowed  up 
of  glory,  so  enamoured  with  the  beauties  of  my  divine  Re- 
deemer, beauties  never  yet  beheld,  and  so  lost  in  God,  that 
my  whole  attention  shall  be  totally  engrossed,  and  I  shall  not 
have  one  recoiling  thought  on  the  then  forgotten  lessons  of 
philosophy.  In  a  word,  if  ever  I  arrive  at  that  blessed  place 
till  I  find  no  more  beauty  in  the  Rose  of  Sharon,  no  more 
glory  in  the  Sun  of  Righteousness,  no  more  satisfaction  in 
continual  feeling  after  God,  and  no  more  fulness  in  infinity 
itself,  I  shall  never  lift  mine  eyes  from  off  my  object,  never 
change  my  theme. 


MISCELLANEOUS  MEDITATIONS.  119 

MEDITATION  LXVI. 

THE    WORLD    ASLEEP. 

Under  sail,  Feb.  9,  1759. 

Tlie  whole  world  is,  with  respect  to  a  future  state,  as  it 
were  fast  asleep.  In  this  night  of  universal  darkness  and 
ignorance,  the  greater  part  are  dreaming  in  their  sleep,  and 
believing  themselves  to  be  broad  awake,  are  verily  persuaded 
that  all  is  real,  because  their  dreams  are  regular.  Yea,  like 
night-walkers,  they  perform  the  actions  of  a  busy  world  in 
thoir  sleep ;  and,  confident  that  they  are  in  the  full  use  and 
exercise  of  their  reason,  they  wage  war,  they  buy  and  sell, 
they  marry  and  are  given  in  marriage,  and  weary  and  fatigue 
themselves  in  this  continual  dream.  Now,  who  can  persuade 
us  in  a  dream,  that  either  we  ourselves  are  dreaming,  or  those 
we  talk  with  in  our  dream?  This  is  the  true  but  melancholy 
condition  of  the  most  part  of  mankind : — They  dream,  while 
they  think  themselves  to  be  awake,  and  slumber  over  the  day 
of  life,  while  they  seem  to  exert  the  greatest  activity  to  obtain 
solid  and  substantial  good. 

Alas !  neither  admonition  nor  reproof,  nor  the  sad  example 
of  ten  thousand  dreamers  who  have  gone  before,  can  awake 
individuals,  till  they  are  led  by  the  hand  of  death  behind  the 
curtain,  and  made  to  look  at  once  full  on  a  world  of  spirits. 
Nor  is  the  general  race  of  slumberers  to  be  roused,  till  the 
last  trumpet  sound  in  their  affrighted  ears,  and  eternity  ex- 
pand awful  and  unknown  in  their  staring  eyes. 

There  are,  hov/ever,  a  few,  (and  but  a  few,  alas!)  who  are 
spiritually  awake,  and  whose  thoughts  pierce  through  the 
dark  shadows  of  this  dismal  night,  into  the  light  of  glory,  and 
the  regions  of  bliss.  Such  look  beyond  the  glittering  tapers 
and  deceitful  glow-worms  of  honours,  riches,  pleasures,  and 
applause,  which  are  the  present  chase,  (which  should  be  the 
shame,)  and  future  cheat,  (which  shall  be  the  sorrow^,)  of  a 
comatose*  world.  And  yet,  in  this  imperfect  state,  even  they 
are  but  like  men  struggling  with  the  darkness  of  the  night- 
watches,  waiting  for  the  morning-light,  and  wishing  for  the 
perfect  day.  Such,  however,  are  the  only  persons  who  have 
their  loins  girt,  and  their  lamps  burning,  in  expectation  of  the 
Bride-groom,  at  v^hose  coming  the  day  will  break,  the  sha- 
dow flee  away,  and  a  light,  seven  times  brighter  than  the 

*  Lethargic,  drowsy. 


120  SOLITUDE  SWEETENED;  OR, 

noonday  sun,  shall  shine  for  ever  on  them.  Then,  and  not 
till  then,  shall  the  darkness  pass,  and  the  true  light  without 
interruption  shine.  While  in  the  dark  we  wander,  while  in 
the  gloom  we  grope,  waiting  for  the  longed-for  day,  we  are 
ready  to  fall  asleep,  and  to  spend  our  time  in  slumbering 
thoughtlessness,  in  drowsy  inactivity;  but  when  the  day  of 
glory  shall  spring,  when  the  light  of  his  countenance  is  lifted 
upon  us  for  ever,  and  the  noon  of  uninterrupted  communion 
spreads  round  us,  then,  unconscious  of  the  falling  shades,  in- 
conscious  of  returning  night,  divine  strength  from  the  rock  of 
ages  shall  invigorate  every  power  of  mind  to  adore  the  Most 
High,  with  all  the  ardour  of  seraphic  love,  an  exercise  as 
agreeable  as  it  shall  be  uninterrupted  and  eternal. 


MEDITATION  LXVII. 

STILL   IGjNORANT    OF   GOD    BELOW. 

Feh.  11,  1759. 

It  was  a  question  proposed  long  ago,  by  a  great  teacher, 
in  his  divine  lectures  of  God,  "  What  is  his  name,  and  what 
is  his  Son's  name,  if  thou  canst  tell?"  And  it  remains  unan- 
swered unto  this  day :  "  For  no  man  knoweth  the  Son  but  the 
Father;  neither  knoweth  any  man  the  Father  but  the  Son, 
and  he  to  whomsoever  the  Son  shall  reveal  him."  Now,  this 
revelation  on  account  of  our  ignorance,  cannot  be  bright;  for 
if,  when  the  great  Teacher  told  us  of  earthly  things,  we  could 
not  understand  them,  how  much  less  if  he  should  tell  us  of 
heavenly  things,  and  least  of  all  if  he  should  reveal  to  us  the 
mysteries  of  his  eternal  Godhead! 

Alas!  am  not  I,  in  some  respects,  a  Christian  heathen,  if 
I  may  be  allowed  the  expression,  while  I  pay  my  devotions 
to  the  unknoum  God?  I  walk  in  the  twilight,  I  adore  in  a 
cloud,  and  worship  I  know  not  whom.  But  do  I  not  worship 
God?  well,  what  is  God?  Is  he  not  a  spirit,  infinite,  eternal, 
and  unchangeable;  wise,  powerful,  holy,  just,  good,  gracious, 
faithful,  omniscient,  and  omnipresent?  But  what  it  is  to  be 
infinite,  eternal,  and  unchangeable,  I  neither  can  conceive 
nor  tell.  I  stretch  my  thoughfs  on  either  hand  in  his  infinity, 
till  I  lose  myself  in  the  unfathomable  abyss;  I  revolve  his 
eternal  duration  ere  time  began,  and  when  time  shall  be  no 
more,  till  all  my  thoughts  are  swallowed  up.  But  when  I 
have  done  my  utmost,  my  conceptions  are  only  forming  some 


MISCELLANEOUS  MEDITATIONS.  121 

grand  ideas  of  a  creature ;  for  as  my  thoughts  of  his  infinity 
are  circumscribed  within  bounds,  and  of  his  eternity  come  to 
an  end,  they  belong  to  a  creature,  and  not  to  the  Creator. 
How,  then  can  I  repair  the  indignity  done  to  his  majesty  by 
my  grovelling  meditations?  Only  thus,  by  confessing,  that 
after  all  my  stretch,  his  every  perfection  is  still  infinitely  be- 
yond all  that  I  can  say  or  think. 

Hence,  let  me  join  reverence  with  my  ignorance;  holy 
dread  with  my  shallow  conceptions  of  God;  and  ardent  love, 
and  profound  humility,  with  all  my  devotions.  Mindful  that 
the  awful  mystery  could  be  revealed  by  none,  ])ecause  none 
hath  seen,  nose  hath  known  God,  let  me  be  thankful,  that  "  the 
only-begotten  Son,  who  lay  in  the  Father's  bosom,  hath 
declared  him." 

Every  divine  perfection,  every  adorable  attribute,  is  more 
than  sufficient  to  engross  the  study  and  attention  of  men 
and  angels  forever;  and  the  more  they  search,  and  the  longer 
they  learn,  the  more  they  see  and  confess  God  to  be  infinite 
and  unknown. 

When  shall  that  glorious  morning  dawn,  when  my  igno- 
rance, like  the  early  fogs  that  fly  the  rising  sun,  shall  be  no 
more,  and  the  great  Apostle  and  High-Priest  of  our  profes- 
sion, shall,  in  the  light  of  glory,  declare  to  me  the  God  whom 
aow  at  best  I  ignorantly  adore  ? 


MEDITATION  LXVUI. 

NOTHING   CAN   PURCHASE    CHRIST    FROM   THE   SOUL, 

Under  sail,  Feb.  13,  1759. 

"What  is  thy  Beloved  more  than  another  beloved?"  was 
once  asked  of  the  spouse  by  those  who  knew  him  not  so  well 
as  she  did.  Now,  worldlings!  let  me  hear  what  you  will  lay 
in  the  balance  with  my  Beloved,  that,  in  refusing  your  lar- 
gest offers,  it  may  appear  how  much  I  esteem  my  dearest 
Lord,  and  best  beloved.  Will  ye,  then,  give  me  gold  and 
silver  till  I  can  desire,  till  I  can  stow  no  more?  Ah!  your 
heaps  of  shining  dust  will  not,  cannot  purchase  him  from  me. 
Will  ye  give  me  titles,  honour,  and  glory  for  him?  Ah! 
empty  sounds  shall  never  take  away  from  me,  him  who  is 
true,  solid,  and  substantial  bliss.  Will  ye  give  me  the  earth 
for  my  possession,  subjugate  its  kingdoms  to  my  sway.  ti;ll 

Li 


122  SOLITUDE  SWEETENED;  OR, 

over  the  stars  into  my  inheritance,  and  make  the  whole  uni- 
verse mine  own?  This,  even  all  this,  will  not  balance  the 
loss  of  my  Beloved ;  for,  compared  with  his  excellences,  all 
things  are  but  loss  and  dung.  Finally,  will  ye  give  me  ano- 
ther beloved  instead  of  him?  But  where  can  such  an  one  be 
found?  In  him  all  perfections  meet,  in  him  all  glories  shine j 
in  him  all  excellences  reside,  in  him  all  plenitude  abounds. 
All  I  can  wish  for,  or  desire,  is  to  be  found  in  him;  yea,  more 
than  I  can  receive  superabounds  in  him.  Now,  have  ye  any 
thing  in  reserve  to  offer  me  for  him?  No!  ITien  take  up, 
and  remove  your  dust  and  ashes,  food  for  worms,  and  fuel  for 
the  flames.  These  could  not  purchase  from  rae  one  kiss  of 
his  mouth,  one  glance  of  his  countenance,  and  far  less  the 
beloved  himself.  But,  one  word  of  comfort  to  you  ere  yoii 
go.  Though  I  may  not,  cannot,  will  not  sell  my  part  and 
interest  in  my  dearest  Lord,  yet,  on  his  own  terms,  you  may 
be  possessed  of  him  in  all  his  glorious  fulness,  in  whom  alone 
you  can  be  blessed,  and  without  whom,  in  the  midst  of  all 
your  plenty,  you  must  be  extremely  poor,  and  exquisitely 
miserable. 

But  now,  my  soul  I  one  reproof  to  thee.  Thou  wilt  not 
sell  thine  interest  in  Christ  for  any  thing,  nor  exchange  thy 
portion  for  the  universe:  Why,  then,  should  not  Christ,  and 
an  interest  in  him,  be  an  all-sufficiency  to  thee?  And  if  the 
universe  could  not  content  thee  without  Christ,  why  should 
not  Christ  content  thee  without  the  least  dust  of  the  universe  ? 


MEDITATION  LXIX. 

TORMENT. 

Under  sail,  Feb.  14, 1759. 

Men,  and  I  among  the  rest,  have  a  mistaken  notion  of  tor- 
ment. I  shudder  to  hear  of  protracted  agonies  on  the  dying 
malefactor; — to  hear  of  the  rack,  (invented  by  boundless  rage, 
and  improved  by  infernal  cruelty,)  decreed  by  the  powerful 
offended  party  to  torture  to  death  my  fellow-creature. — 
Yea,  the  groans  of  dying  mortals  pierce  mine  ears,  and  make 
me  sharer  of  their  pains.  But  what  are  all  human  inventions, 
when  we  look  beyond  them?  what  is  the  glittering  sword,  or 
sharpened  axe?  What  the  musket,  with  its  deadly  explosion? 
What  the  gibbet,  with  ten  thousand  spectators?  What  the 
bastinadoing  clubs,   the  stamping  elephant,  the   quartering 


MISCELLANEOUS  MEDITATIONS.  123 

horses?  What  the  piked  barrels,  the  breaking  wheel,  the 
boots  and  thumbkins,  the  suffocating  dungeon,  or  the  calcina- 
ting flame?  How  do  they  all  disappear  before  these  words, — 

DIVINE  VENGEANCE, ETERNAL    WRATH  ! 

But  how  do  the  tormentors  fall  short  of  their  designs,  when 
the  guilty  wretch,  a  parricide  or  a  regicide,  is  condemned  to 
be  put  to  the  torture  so  long  every  day,  and  by  unfriendly 
intermissions  of  the  rack,  death  is  parcelled  out  in  the  most 
cruel  manner  which  can  be  invented,  till  justice  is  satisfied, 
cruelty  glutted,  or  till  the  sufferer,  sinking  under  his  pains, 
expires,  and  is  no  more!  Now,  suppose  this  miserable  wretch, 
(whom  we  conclude  happy,  because  the  scene  no  more  affects 
our  eyes,)  to  die  impenitent;  and  suppose  him  also  to  have 
his  choice,  whether  to  stay  in  the  anguish  of  the  invisible 
world,  or  to  return  to  the  torments  he  lately  lefi.  How  soon 
should  we  see  him  (fondly  so  to  speak,)  embrace  the  flames, 
present  his  gaping  wounds  to  the  boiling  oil  and  scalding  lead, 
and  his  naked  body  to  the  scourging  steel,  and  weary  his 
tormentors !  Such  is  the  difference  between  the  rage  of  man 
and  the  wrath  of  the  Almighty.  That  reaches  to  the  body, 
but  this,  in  all  its  terrors,  transffxes  the  soul.  The  one,  finite 
in  its  nature,  terminates  in  death;  the  other,  infinite  in  its 
degrees,  preys  on  every  faculty,  and  swallows  up  the  whole 
soul,  and  in  its  duration  measures  with  eternity. 

How  amazing  the  love  of  the  Father  that  gave  his  Son  for 
sinners!  How  amazing  the  love  of  the  Son  that  gave  his 
life  a  ransom  for  many!  that  sustained  the  burning  load 
of  his  Almighty  Father's  wrath,  that  our  torments  might  sit 
light,  and  that  our  last  pangs  might  translate  us  into  the  joy 
of  our  Lord. 


MEDITATION  LXX. 

THE    soul's    growth. 

Under  sail,  Feb.  15,  1759. 

From  my  present  ignorance,  gl<x>my  thoughts  sometimes 
arise,  but  by  some  considerations  I  shall  turn  this  shadow  of 
death  into  the  morning. 

When  I  look  back  a  few  years,  I  recollect,  that  my 
thoughts  about  common  things  were  much  contracted  to  what 
they  are  now.  "When  I  was  a  child,  I  thought  as  a  child;" 
for  though  I  heard  surrounding  sounds,  and  the  speeches  of 


124  SOLITUDE  SWEETENED;  OR, 

all  about  me,  yet  they  were  too  vast  for  me  to  comprehend ; 
nor  could  I  convey  mine  ideas  to  them  in  articulate  words. 
Yea,  when  I  rose  a  little  from  this  infantile  state,  I  could  not 
shake  myself  free  of  my  ignorance,  nor  form  any  proper  no- 
tion of  the  embelting  oceans,  opposite  poles,  antipodes,  and  the 
earth  hung  upon  nothing.  Still  I  knew  nothing  of  the  hea- 
venly bodies,  of  the  glorious  sun,  splendid  moon,  or  sparkling 
stars;  of  the  beauteous  rainbow,  falling  showers,  and  flashing 
thunders.  These  things,  then  too  sublime  for  me  to  think  on, 
are  now,  in  some  sense,  both  intelligible  and  familiar;  and 
this  arises,  not  from  any  addition  of  new  powers,  but  from  an 
increase  of  the  faculties,  (by  whatever  means,)  of  my  soul. 

Now,  let  me  turn  the  page,  and  let  my  meditation  stretch 
its  wings  towards  eternal  bliss.  It  is  a  reviving  thought,  that 
this  soul  of  mine,  if  united  to  the  living  Son  of  God,  the  life- 
giving  Head,  shall  know  divine  things  in  the  light  of  glory. 
Things  which  I  have  hardly  heard  of,  and  which,  for  the 
grossness  of  my  ignorance  no^v,  cannot  enter  into  my  heart, 
shall  then  be  my  darling  themes.  Moreover,  as  sun,  moon, 
and  stars,  appear  more  beautiful  to  me  than  formerly,  not 
from  any  new  addition  of  glory  to  them,  but  my  clear  know- 
ledge of  their  nature  and  magnitude;  so  that  I  am  convinced, 
that  if  the  stars  were  as  near  us  as  the  torch  of  day,  they 
would  all  appear  as  so  many  flaming  suns ;  and  that,  if  the  sun 
himself  were  as  near  as  the  moon,  whether  I  looked  east  or  west, 
south,  or  north,  till  my  glance  were  terminated,  still  I  should 
see  nothing  but  one  immense,  insufferable,  flaming  firmament 
of  fire!  so,  when  translated  to  the  paradise  of  God  how  shall 
my  soul  be  delighted  with  the  knowledge  of  the  Most  High, 
and  ravished  with  the  prospect  of  growing  wiser  and  wiser 
in  the  things  of  God  1  Though  my  soul  shall  then  be  perfect 
in  comparison  of  what  she  is  now,  and  perfect  with  respect  to 
all  the  parts  of  knowledge,  happiness,  and  bliss ;  yet  as  to  the 
extent  of  the  degree,  that  shall  always  be  on  the  increase; 
for  though  the  finite  mind  can  never  know  all  that  is  to  be 
known  of  an  infinite  Being,  Avho  only  comprehends  himself, 
yet  it  will  be  the  excellency,  the  delight,  and  employment  of 
glorified  saints,  still  to  aspire  after  more  and  more  of  God. 

Now,  though  no  new  perfections,  attributes,  excellences, 
or  glories  shall  ever  be  found  in  God,  being  all  eternally  and 
essentially  in  him,  yet  the  longer  I  am  in  his  presence,  the 
more  glorious  will  he  be  to  me,  because  I  shall  know  him 
more  and  more.  And  the  more  of  him  I  know,  the  more  shall 
I  admire  and  love  him;  and  the  more  I  admire  and  love  him, 


MISCELLANEOUS  MEDITATIONS.  125 

I  shall  become  the  liker  to  him ;  and  the  liker  to  him,  the  lar- 
ger, and  more  capacious  will  my  soul  become ;  and  the  more 
extensive  the  faculties  of  my  soul  are,  the  more  shall  I  appre- 
hend of  God ;  and  the  more  of  God  is  apprehended  and  known, 
the  more  he  is  glorified.  Thus,  in  an  eternal  progression  of 
knowing,  admiring,  loving,  and  being  assimilated  to  God,  and 
of  enlargement  of  the  soul,  whereby  she  will  be  enabled  still 
the  more  to  love,  admire,  and  know,  be  assimilated  to,  ap- 
proach, and  participate  of  the  communicable  perfections  of 
the  Godhead,  shall  consist  in  the  uninterrupted  employment, 
and  entrancing  felicity  of  the  blessed,  while,  through  the 
whole,  God  is  all  in  all. 

Again,  if  there  be  such  a  difference  between  my  thoughts 
when  I  first  essayed  to  speak,  and  when  arrived  at  ten  years 
of  age,  and  between  them  at  ten  years  old,  and  those  of  which 
I  am  at  present  capable;  what  shall  the  divine  increase  of  my 
soul  be,  when,  in  the  beatific  vision  of  Jehovah  and  the  Lamb, 
I  shall  have  been  an  astonished,  ravished,  ardent,  adorer  for  a 
thousand  years,  and  add  to  that  another  thousand,  till  num- 
bers fail, and  computation  is  swallowed  up  in  eternity  itself? 
Shall  I  not  kindle  in  his  love,  brighten  in  his  flame,  and  be 
assimilated  to  him  in  his  eternal  irradiation? 

Again,  when  I  consider  the  vast  disproportion  there  is 
among  the  mental  faculties  of  the  sons  of  men,  so  that  one  has 
the  most  absurd  views  of  all  things,  while  another  has  ade- 
quate conceptions  of  most  things,  and  sublime  though  imper- 
fect apprehensions  of  God  himself,  I  stand  amazed  to  find,  not 
only  that  the  meanest  saint,  who  is  united  to  him  in  whom  the 
fulness  of  the  Godhead  dwells  bodily,  far  outshines  the  wisest 
men  of  the  world,  but  that  one  saint  differs  greatly  from  ano- 
ther, not  only  in  this  world,  but  in  the  world  to  come.  In 
the  firmament  of  bliss,  star  differeth  from  star  in  glory,  yet 
every  star  is  glorious,  and  full  of  glory.  Now,  this  difference 
of  degrees  of  glory  is  begun  below.  "  He  that  sows  sparingly, 
shall  also  reap  sparingly;  but  he  that  sows  plentifully,  shall 
reap  plentifully"  for  ever.  The  soul  that  burns  in  the  fire 
of  love,  shall  come  forth  an  immortal  phoenix;  and  as  beds 
of  gold  are  said  to  ripen  in  the  beams  of  the  sun,  so  shall 
they  who  lie  most  in  the  rays  of  the  Sun  of  righteousness,  ripen 
into  the  brightest  glory.  Now  when  all  are  plunged  into  feli- 
city and  glory,  every  soul  shall  be  perfect,  and  replenished 
with  glory;  yet  every  soul  shall  preserve  its  attainments,  keep 
the  happy  start,  and  retain  its  growth,  when  the  weak  are  as 
the  house  of  David,  and  the  house  of  David  as  the  angel  of 

l2 


126  SOLITUDE  SWEETENED;  OR,- 

God.  Therefore,  the  larger  and  more  capacious  the  soul  is, 
in  an  higher  manner  is  God  known;  and  the  more  God  is 
known,  the  more  he  is  glorified ;  and  this  advantage  is  to  be 
pursued  after,  below.  This  is  the  seed-time  for  a  plenteous 
eternity.  This  is  the  ambition  God  allows,  the  avarice  hea- 
ven commends.  What  are  kingdoms,  crowns,  or  titles,  what 
riches,  glory,  fame,  in  comparison  of  this,  to  get  my  soul  di- 
lated enlarged,  capacitated  to  receive  much  of  God,  by  -which 
he  will  be  glorified  the  more,  and  in  which  will  consist  the 
quintessence  of  my  felicity  for  ever. 


MEDITATION  LXXI. 

THIS    LIFE   A    VALE    OF   TEARS. 

Feb.  19,  1759. 

Why  have  I  mistaken  this  thorny  wilderness  for  a  garden 
of  flowers?  this  place  of  danger  for  a  palace  of  delight?  and 
this  howling  desert  for  an  enchanting  grove  ?  If  the  world 
has  joys,  it  has  none  for  me;  they  are  carnal  or  unlawful, 
mine  must  be  pure  and  spiritual.  If  the  creature  affords  plea- 
sures, they  cannot  suit  my  soul ;  its  honey  is  mixed  with  gall, 
its  sweet  with  wormwood,  its  wine  with  water,  its  gold  with 
dross,  and  all  it  yields  with  poison.  The  pleasures  I  should 
seek  are  such  as  my  soul  may  feed  on  without  danger,  feast 
on  without  surfeiting,  and  rejoice  in  vvithout  sin. 

Again,  why  do  I  expect  comfort  in  this  world  ?  Can  I  hope, 
or  even  desire  to  go  through  the  valley  of  tears  singing?  or 
to  dwell  in  the  house  of  mourning  laughing?  Would  I  fare 
better  than  my  best  friend?  While  here,  he  was  a  man  of 
sorrows,  and  shall  I  not  taste  the  briny  cup?  He  was  ac- 
quainted with  grief,  and  shall  I  be  a  stranger  to  it?  Would  I 
be  kindly  entertained  in  that  very  place  where  he  had  not 
where  to  lay  his  head  ?  Would  I  fare  like  the  kings  of  the 
earth,  when  the  King  of  kings  fared  not  so  well  as  the  fowls 
of  heaven,  or  the  foxes  of  the  field?  Would  I  go  another 
way  to  glory  than  the  saints  ever  trode?  Would  I  go  through 
one  heaven  to  another,  when  it  is  through  much  tribulation  I 
must  enter  into  the  kingdom?  Can  the  children  of  the  bride- 
chamber  be  glad  when  the  Bridegroom  is  not  with  them?  Can 
I  be  easy,  can  I  be  quiet,  among  the  enemies  of  my  Lord  the 
King,  where  the  general  voice  is,  "  Shall  this  man  reign  over 


MISCELLANEOUS  MEDITATIONS.  127 

us?  We  will  not  have  him  for  our  king,  we  will  not  take 
him  for  our  Saviour." 

Oh!  that  my  head  were  waters,  and  mine  eyes  a  fountain 
of  tears,  that  I  might  weep  day  and  night  for  the  sins  of  my 
fellow-creatures,  for  the  slain  of  my  fellow-sinners!  Let  sor- 
row seize  on  my  heart,  and  grief  fix  her  iron  talons  there;  it 
is  all  I  can  do  for  the  honour  of  my  Lord.  I  shall  know  no 
grief  but  for  thee,  no  joy  but  in  thee; — no  grief  but  in  thee, 
wounded  in  thy  glory,  blasphemed  in  thy  name,  disbelieved 
in  thy  promises,  defamed  in  thy  holiness,  abused  in  thy  saints, 
contemned  in  thy  threatenings,  slighted  in  thy  love,  and  con- 
tradicted in  thy  truth ; — no  joy  but  in  thee,  as  my  only  portion, 
my  exceeding  great  reward; — no  comfort  but  in  thee,  con- 
quering in  the  everlasting  gospel,  and  worshipped  from  the 
rising  to  the  setting  sun. 

This  is  the  night  of  weeping;  and  though  weeping  endure 
through  the  night  of  time,  yet  joy  cometh  in  the  morning  of 
eternity.  I  must  fight  while  on  the  field  of  battle ;  and  it  is 
enough  to  get  the  crown  when  won,  I  am  as  an  hireling,  and 
I  must  not  lie  down  to  rest  till  the  evening-shadows  cover  my 
weary  limbs.  The  world  is  too  barren  a  soil  to  bear  true 
joy;  for  where  sin  within  and  round  about  abounds,  how  can 
consolation  triumph,  which  rises  only  as  the  other  falls,  and 
falls  as  the  opposite  rises?  But  in  this  my  comfort  lies,  that 
though  in  the  world  I  shall  have  trouble,  yet  in  him  I  may  be 
of  good  cheer,  because  he  has  overcome  the  world.  Moreo- 
ver, in  midst  of  all  the  sorrow  that  now  surrounds  me,  I  have 
an  inward  joy  that  causes  all  my  bones  to  sing  and  blossom 
with  the  beautiful  prospect  of  a  joy  coming  from  its  Sivine 
fountain,  which,  without  the  least  fear  of  returning  sorrow, 
shall  be  the  strength  of  my  soul  for  ever. 


MEDITATION  LXXIl. 

THE   laADNESS   OF   THE    WORLD    IN   THEIR   CHOICE. 

Under  sail,  Feb,  19,  1759. 

Why  rejects  the  world  the  Saviour  of  the  world?  Why  ab- 
hor they  him  who  is  altogether  lovely,  and  hate  him  who  is 
the  best  Friend  of  mankind  1  Had  I  the  tongue  of  a  cherub, 
that  has  heard  the  language  of  glory,  and  mingled  in  the  dis- 
course of  the  hosts  betbre  the  throne  for  these  five  thousand 


128  SOLITUDE  SWEETENED;  OR, 

3'"ears,-  or  could  I  talk  in  every  tongue,  extend  my  voice  to 
every  nation,  and  speak  so  loud  and  long,  that  the  assembled 
universe  should  hear,  what  should  be  my  theme,  my  darling, 
favourite  theme?  Surely  the  Son  of  God,  the  Saviour  of  the 
world.  How  would  I  dwell  on  his  divine  name,  and  enlarge 
on  his  transporting  relations,  till  all  the  needy  nations  fell 
prostrate  adorers  before  the  throne  of  their  kinsman-Redee- 
mer, and  theii-  God  1  But  if  they  disdained  to  listen  to  a  fellow- 
creature,  how  would  my  soul  cheerfully  pour  out  herself  into 
articulate  thunder,  or  distinct  echo,  thereby  to  repeat  his 
praise,  and  convey  his  excellencies  into  the  ear  of  thousands, 
and  ten  tliousands  of  attentive  hearers,  till  they  should  submit 
to  him,  bow  the  knee,  and  begin  the  work  of  heaven  on 
earth. — Then  would  I,  with  contentment,  drop  down  into  the 
dust,  mingle  with  my  kindred  clay,  and  be  no  more. — Yea, 
what  would  it  matter  though  I  should  no  more  exist,  if  ten 
thousand  thousand  warbling  tongues  wei*e  added  to  the  gene- 
neral  song,  to  extol  the  fairest  One,  the  Plant  of  renown,  for 
ever?  Such  an  insignificant  nothing  as  I  am,  would  make  no 
blank  in  the  list  of  beings,  or  the  roll  of  creation ;.  and  O  what 
massy  joy  would  it  afford  me  to  think  of  the  happiness  of 
millions  of  my  fellow-creatures  I  But  to  quit  with  my  being, 
I  must  quit  with  thee,  my  life,  my  love^  my  God,  my  all  t  I 
fly  the  very  thought,  and  to  my  happiness  shall  still  exist,  and 
to  my  greater  happiness  still,  exist  the  friend  of  God ! 

But  what  shall  I  do  for  my  best  Beloved?  I  dare  not  some- 
times speak  of  him,  and  many  times  on  his  account  I  am  a 
derision.  But,  O  men  of  the  world  I  what  can  you  desire  that 
is  not  in  Christ?  What  distress  can  you  dread,  from  which  he 
cannot  deliver  you?  The  excellencies  of  earth  are  but  his 
footstool,  the  excellencies  of  heaven  are  but  his  throne;  how 
excellent,  then,  must  he  himself  be!  His  treasures  are  infi- 
nite, and  open  for  you:  KicheSjif  ye  are  poor;  honour,  if  ye 
are  despised ;  friendship,  if  ye  are  forsaken ;  help,  if  ye  are 
orphans;  justice,  if  ye  are  injured;  mercy,  if  ye  are  miser- 
able; joy,  if  ye  are  disconsolate;  protection,  if  ye  are  ex- 
posed; deliverance,  if  ye  are  in  danger;  health,  if  ye  are  in 
disease ;  life,  if  ye  are  mortal ;  and,  in  brief,  all  things,  if  ye 
have  nothing  at  all.  Time  and  eternity  are  his,  and  he  can 
give  you  all  the  good  things  of  the  one,  and  all  the  glorious 
things  of  the  other.  Moreover,  he  can  deliver  you  from  all  your 
fears;  from  sin,  the  worst  of  all  evils;  from  self,  the  most 
hurtful  of  all  companions ;  from  death,  the  most  awful  of  all 
changes;  from  Satan,  the  most  subtle  of  all  enemies;  from 


MISCELLANEOUS  MEDITATIONS.  129 

hell,  the  most  horrible  of  all  prisons ;  and  from  wrath,  the 
doom  of  all  sinners. 

Now,  where  will  ye  find  such  an  one  as  he?  Why,  then, 
refuse  life,  and  seek  after  death?  All  heaven  is  enamoured 
with  his  beauty;  and  why,  then,  will  ye  prefer  a  midnight 
gloom  before  his  meridian  glory?  The  longer  we  look  on 
created  gaieties,  they  grow  the  leaner  and  more  ill-favoured; 
so  that,  by  the  time  we  have  viewed  them  forty,  fifty,  or  sixty 
years,  we  see  nothing  but  vanity  in  the  creature ;  but  when 
ten  thousand  ages  are  employed  in  beholding  this  Perfection 
of  beauty,  still  he  appears  more  and  more  lovely,  even  alto- 
gether lovely.  Why  will  not  the  world  awaken  from  its  fatal 
dream,  let  go  shadows,  and  grasp  at  everlasting  substance? 
Alas  1 1  can  say  nothing  of  his  excellences ;  they  overwhelm 
my  labouring  thought,  and  are  too  vast  for  my  feeble  con- 
ception to  bring  forth. 

But  let  the  world  choose  whom  or  what  it  will  for  a  portion, 
still,  as  for  me  and  my  house,  and  all  I  can  prevail  upon,  we 
will  choose  this  well-lDeloved,  and  serve  this  Lord. 


MEDITATION  LXXIII. 

THE   APPROACHING   HAPPINESS    OF    THE   SAINTS. 

Feh.  23,  1759. 

To  escape  my  sorrow,  and  triumph  in  the  midst  of  grief, 
let  me  suppose  futurity  present,  and  eternity  at  hand,  which 
may  very  soon,  but  must  ere  long,  be  the  case.  May  I  not 
then,  with  the  eye  of  all-triumphant  faith,  think  I  see  myself 
walking  with  my  well-beloved  in  white,  along  the  fields  of 
glory,  and  my  whole  soul  going  out  to  him  in  a  manner  it 
never  could  below!  While  floods  of  glory  from  his  reconciled 
face  overflow  me,  and  the  smile  of  his  amiable  countenance 
entrances  my  soul  forever?  While  I  join  the  hosannas  of 
the  higher  house,  the  eternal  hallelujahs,  and  begin  the  song 
which  none  can  learn  but  the  chosen  number,  the  sealed  ones  1 
With  what  transport  do  I  mingle  with  the  hosts  of  God,  and, 
to  my  extreme  comfort,  fear  not  one  sinner  in  the  heavenly 
company,  or  any  thing  expressed  against  the  majesty  of  the 
Most  High  I  Where  all  the  heavenly  multitudes,  transforming 
in  his  beams,  kindling  in  his  flames,  and  drinking  at  his 
ecstatic  rivers,  are  happy  beyond  conception. 


130  SOLITUDE  SWEETENED;  OR, 

Such  is  the  felicity  the  saints  shall  enter  into,  yea,  in  a 
manner  are  entered  into  already.  So  short  is  the  interval 
between  now  and  then,  this  present  and  that  future  state,  that 
their  glory  is  as  it  were  begun.  Faith  and  hope  entering  like 
an  anchor  within  the  veil,  the  saints  of  God  rise  at  one  step 
from  this  vale  of  tears,  to  the  hill  of  God,  to  the  mount  of 
communion.  Now,  why  should  the  noise  of  the  rabble,  or 
uproar  in  the  street,  trouble  me,  when  I  am  entering  the  very 
door  of  my  everlasting  habitation,  and  shall  soon  be  eternally 
out  of  the  reach  of  their  confusion  and  murmurs  ?  Henceforth, 
let  the  near  prospect  of  that  eternal  triumph  blunt  my  present 
grief,  scatter  my  troubles,  and  spread  serenity  in  my  breast. 


MEDITATION  LXXIV. 

WHAT   WE   SHOULD    EXPECT   ATO)   WAIT    FOR. 

Gibraltar  Bay,  Feb.  24,  1759. 

How  are  our  joys  heightened  by  hope,  and  that  sometimes 
an  hope  that  is  false!  And  how  vainly  are  our  expectations 
pointed  at  some  future  enjoyment,  which,  when  it  comes, 
shall  perhaps  disappoint  us  in  the  enjoyment!  Yet,  for  such 
things  we  long,  though,  in  a  manner,  we  are  hankering  after 
our  own  misery.  But  how  much  does  it  rather  become  me, 
if  I  be  an  heir  of  God,  an  expectant  of  bliss,  and  a  candidate 
for  glory,  to  be  waiting  for  him  who  shall  appear  the  second 
time  without  sin  unto  salvation :  to  be  hastening  unto  the  day 
of  the  Lord,  and  crying,  "  Why  is  his  chariot  so  long  in  co- 
ming? why  tarry  the  wheels  of  his  chariot?"  When  will 
these  empyrean  heavens  divide,  to  let  my  Lord  descend? 
When  will  these  celestial  doors  fly  open,  that  the  exalted  One 
may  come  in  all  his  state,  in  his  own  and  in  his  Father's 
glory,  with  his  holy  angels?  When  shall  the  starry  way  of 
eternal  communion  be  stretched  out  between  the  highest  hea- 
vens, and  the  new  earth,  wherein  shall  dwell  righteousness? 
When  shall  I  begin  to  behold  him  in  all  his  glory,  whom  eye 
hath  not  seen,  and  to  see  thee  without  a  cloud,  who  art  alto- 
gether lovely?  When  shall  my  soul  be  revived  with  the 
smell  of  the  rose  of  Sharon  in  the  paradise  of  God,  and  sit 
down  with  great  delight  under  the  shadow  of  the  Tree  of  life, 
the  Plant  of  renown,  and  eat  of  thy  immortalizing  fruit,  and 
drink  of  thy  refined  wine?    When  shall  I  join  my  songs  with 


MISCELLANEOUS  MEDITATIONS.  131' 

the  anthems  of  eternity,  and  mingle  my  grateful  notes  wfth 
the  harpers  round  the  throne?  When  shall  the  hiding  hills,  the 
intervenino"  heights,  be  molten  down  by  the  beatific  vision 
of  thy  blessed  self,  and  the  valley  of  darkness,  and  deeps  of 
despondency,  rise  into  the  mount  of  communion?  When  shall 
I  enter  into  the  joy  of  my  Lord,  walk  with  thee  in  white,  and 
be  satisfied  with  thy  likeness  ?  Then  shall  I  know  thee  as  I 
expect,  praise  thee  as  I  aspire  after,  and  love  thee  as  I  would. 


MEDITATION  LXXV. 

THE   SPIRITUAL   MISER. 

Gibraltar  Bay,  Feb.  25,  1759. 

Who  is  more  an  object  of  ridicule  than  the  rich  miser,  that 
goes  supperless  to  bed,  because  he  will  not  give  one  farthing 
out  of  his  immense  sums  to  purchase  it ;  being  afraid  to  live 
on  what  he  is  never  able  to  spend,  and 'anxious  to  heap  up 
what  he  can  never  enjoy. 

Shall  I,  then,  act  the  miser  in  spiritual  things?  Shall  I  be 
afraid  to  live  on  the  all-sufficient  fulness  of  my  Lord,  lest  his 
stores  decay?  Shall  I  spare  to  drink  of  his  overflowing  ocean, 
lest  it  grow  dry  before  my  face?  Heaven  no  less  loves  a 
liberal  receiver,  than  a  liberal  giver.  Is  it  decorous  to  hun- 
ger at  the  table  of  the  king,  or  to  say  to  the  enriching  hand, 
Hold,  thou  canst  not  spare  so  much?  The  miser's  wretched 
parsimony  may,  after  his  death,  advantage  his  heirs,  and  in 
the  mean  time,  accumulate  his  own  riches;  but  the  case  is 
not  so  with  me.  My  living  for  the  present  poorly  and  spa-, 
ringly  on  the  promises,  wiU  never  advantage  my  after-state, 
nor  leave  any  greater  plenty  for  other  saints ;  neither  will  it 
make  the  celestial  treasures  any  fuller,  that  I  fetch  not  daily 
from  them.  Though  Daniel  looked  fairer  than  those  that  fed 
on  the  polluted  bread  of  the  king  of  Babylon,  yet  my  soul  will 
look  but  thin  and  lean,  unless  it  feed  and  feast  on  the  daihr 
allowance  of  the  King  of  glory,  whose  table  is  covered  with 
an  infinite  plenty.  All  the  angels  and  all  the  saints  may 
banquet  continually  without  lessening  the  divine  store,  which, 
as  to  the  display  and  manifestation,  increases,  as  once  or 
twice  in  the  days  of  his  flesh,  among  the  numerous  eaters, 
and  grows  among  the  happy  guests.  Why  then  pine  at  such 
a  table,  starve  in  the  midst  of  so  much  plenty,  and  convert 


132  SOLITUDE  SWEETENED;  OR, 

divine  liberality  into  the  parsimony  of  unbelief  ?  Shall  I  con- 
fine that  bounty  that  is  rather  nonplussed  where  to  pour  its 
plenitude,  (because  few  will  accept  of  Christ  and  his  fulness,) 
than  at  a  loss  for  a  superabundancy  to  bestow? 

Henceforth  let  my  soul  by  faith  live  at  large  on  the  promi- 
ses, and  be  spiritually  grand  at  the  expenses  of  the  King,  who 
will  not  grudge  it.  Let  me  put  on  the  royal  apparel  of  the 
Son  of  God,  the  vesture  of  imputed  righteousness ;  and,  as  a 
sign  that  this  is  the  embroidered  garment  of  my  inner  man, 
keep  clean  hands,  and  an  holy  walk.  Why  should  I  creep 
and  grovel  in  the  by-ways  of  darkness,  and  foot-paths  of  des- 
pondency, when  I  may  ride  in  the  chariot  of  the  covenant, 
which  Solomon  has  built  for  the  daughters  of  Jerusalem,  and 
paved  its  midst  with  love?  Why  should  I  walk  a-foot  through 
fear  and  faithlessness,  when  my  seat  is  empty  there,  and  none 
can  take  it  up?  Then,  to  the  honour  of  him  to  whom  I  belong, 
I  will  appear  like  one  of  the  royal  family  of  heaven.  I  will 
rejoice  in  him  always,  and  again  I  will  rejoice.  I  will  feast 
my  soul  with  his  divine  dainties,  and  suck  the  honey  of  the 
promises.  I  will  satiate  myself  with  his  goodness,  and  drink 
at  his  river  that  gladdens  the  city  of  God.  I  will  not  dwell 
in  the  shadow  of  sorrow,  but  come  out  and  walk  in  the  light 
of  his  countenance,  in  the  brightness  of  his  glory.  I  will  im- 
portune his  sin-subduing  grace,  and  plead  for  strength  to  fight 
the  battles  of  the  Lord,  that  in  his  name  I  may  conquer  all 
my  foes.  I  will  expatiate  on  the  opulence  of  my  treasure, 
the  extent  of  my  inheritance,  and  the  excellencies  of  my  Be- 
loved; and  live  to  the  glory  of  him  who  giveth  me  ell  things 
richly  to  enjoy,  according  to  the  rank  of  an  heir  of  God,  ac- 
cording to  the  grandeur  of  a  joint  heir  with  Christ. 


MEDITATION  LXXVI. 

CONTKADICTIONS. 

Gibraltar  Bay,  Feb.  26, 1759. 

I  am  ever  guilty  of  some  folly,  some  unaccountable  folly; 
and  either  my  faith  condemns  my  fears,  or  my  fears  accuse 
my  faith  of  folly.  If  I  may  safely  trust  to  God  as  my  guar- 
dian and  guide,  in  the  shadow,  in  the  darkness  of  death, 
where,  for  all  my  friends,  where  not  as  freely  to  me  for  the 
whole  world,  I  must  walk  alone;  why  should  I  distrust  him 


MISCELLANEOUS  MEDITATIONS.  133 

in  the  high-way  of  life,  where  thousands  walk  with  me?  Dare 
I  commit  the  concerns  of  my  soul  to  him,  and  hope  for  salva- 
tion in  his  name,  yet  distrust  him  with  the  cares  of  my  present 
life,  nor  hope  for  its  necessaries  in  his  providence?  Can  I 
venture  my  soul  into  his  hand,  and  think  it  safe  through  the 
intricate  mazes  of  an  eternal  duration,  yet  doubt  if  I  may  de- 
pend on  his  promise  and  providence,  through  the  few  win- 
dings of  a  transitory  life?  Or  will  God  care  for  the  soul,  but 
cast  off  the  body?  Will  he  feed  the  raven,  deck  the  lily,  but 
starve  the  saint?  Will  he  give  of  the  good  things  of  this  life, 
even  to  superfluity,  to  his  enemies,  and  withhold  necessary 
supplies  from  his  people?  A  naked  supply  here  is  enough  for 
those  that  shall  inherit  all  things  hereafter.  Can  he  guide 
the  stars  in  their  courses,  and  the  orderly  revolution  of  day 
and  night,  summer  and  M'inter,  seed-time  and  harvest,  and 
not  over-rule  the  occurrences  of  my  life?  Can  he,  who  has 
given  up  his  Son  freely  for  me,  with  him  give  all  good  things? 
Do  I  conceit  God  to  be  the  God  of  the  mountains  of  eternity, 
but  not  of  the  valleys  of  time;  and  that  because  his  habitation 
is  in  the  heights  of  glory,  he  governs  not  the  deep  places  of 
the  earth,  which  are  also  in  his  hand?  How  great  a  beast  in 
sacred  matters  am  I,  who  can  devolve  my  great  all  on  him, 
and  yet  distrust  him  with  trifles,  and  what  is  nothing  at  all ! 

Now,  as  all  I  seek  is  to  enter  the  gate  of  glory,  not  anxious 
what  will  become  of  me  afterward,  or  how  the  vast  demands 
of  my  enlarged  soul,  mine  immortal  powers,  shall  be  supplied 
through  endless  ages :  even  so,  as  I  am  already  entered  among 
the  numerous  beings  of  this  lower  orb,  all  which  are  supplied 
from  his  bounty,  preserved  by  his  power,  and  governed  by  his 
providence,  I  have  no  cause  of  anxiety  about  my  present  situ- 
ation, about  my  passing  life :  only  in  the  lawful  use  of  lawful 
means,  to  commit  all  into  his  hand,  who  does  all  things  well, 
and  gives  to  all  his  people  an  expected  end. 


MEDITATION  LXXVII. 

THE  CONFUSION  OF  THE  WICKED  AT  THE  GENERAL  JUDGMENT. 

Gibraltar  Bay,  Feb.  28,  1759. 
Alas !  men  now  sin  with  impunity  and  boldness,  but  when 
I  dart  my  thoughts  beyond  the  grave,  and  see  the  sinning 
multitude  gathered  before  the  awful  bar,  the  angry  tribunal, 

M 


134  SOLITUDE  SWEETENED;  OR, 

the  vindictive  Judge,  how  will  they  loolc?  Have  I  ever  seen 
one  affronted,  and  put  to  the  blush?  One  sentenced  to  infa- 
my, one  put  into  the  highest  throws  of  unruly  passion,  or  one 
condemned  to  death?  All  this  is  but  like  modesty  blushing, 
in  comparison  of  the  confusion  of  guilt,  and  the  eternal  gloom 
of  horror,  which  will  take  fast  hold  on  them,  when  the  incen- 
sed Judge  pronounces  their  sentence  in  these  killing  words, 
Depart  from  me.  Where  will  they  hide  their  guilty  heads, 
and  where  conceal  their  shame  ?  They  will  not  be  able  to 
cover  with  a  good  countenance  their  condemnation,  as  they 
do  now  their  sin  which  causes  it.  How  will  the  ground  shake, 
and  the  earth  tremble  beneath  the  trembling  multitude !  What 
fearful  aspects! — What  rueful  looks!  what  rolling  eyes!  what 
frightful  gestures!  what  lamentable  bowlings!  what  doleful 
bewailings!  what  preposterous  complaints!  what  despairing 
expressions !  what  agonizing  groans !  what  intolerable  horror ! 
what  gnawing  anguish !  what  starings  of  guilt !  what  roarings 
of  awakened  conscience!  and  what  horrible  blasphemies 
against  the  divine  Judge  himself,  shall  they  be  subject  to,  and 
employed  in,  in  that  tremendous  day  ?  How  will  they  call  to 
the  hills  to  hide  them,  and  run  to  be  lost  in  the  ruins  of  the 
tumbling  rocks,  but  in  vain? 

But  whence  will  these  spectres  come,  these  trembling  ones 
be  gathered?  From  another  world?  Ah!  they  are  even  of 
these  gay  and  gallant  ones,  who  now  walk  the  round  of  life, 
jocund  and  unconcerned,  and  ignorant  of  godly  sorrow !  but 
who  shall  then  be  overwhelmed,  and  that  forever,  with  a  grief 
too  vast  for  language  to  express,  too  tremendous  and  unintelli- 
gible for  conception  to  apprehend;  but  such  as  every  son  of 
man,  in  the  time  of  hope,  the  place  of  repentance,  and  day 
of  grace,  should  study  to  escape:  for  even  Bedlam,  compared 
to  them,  is  a  house  of  sober-witted  men !  Who  knows  the 
power  of  thy  wrath?  Who  knows  it  but  the  damned?  And 
yet  they  know  it  not,  for  an  eternity  of  torment  is  but  teach- 
ing them  the  agonizing  lesson. — Who  dares  to  know  it,  but 
the  bold,  the  bhnd,  the  headstrong  sinner,  who  never  puts 
the  question  to  himself  that  concerns  him  most,  and  might 
awake  him,  "  Who  of  us  can  dwell  with  devouring  fire  ?  who 
with  everlasting  burnings  ?  How  shall  we  escape  the  wrath 
to  come?" 


MISCELLANEOUS  MEDITATICNS.  135 

MEDITATION  LXXVIII. 

MERCIES    ABUSED. 

Gibraltar  Bay,  March  1,  1759. 

Many  are  the  mercies  we  receive  from  heaven ;  but  it  is 
shocking  to  think  how  we  convert  these  mercies  into  an  occa- 
sion to  sin,  and  make  them  the  cause  of  awful  miseries.  By 
the  senses  of  the  body  the  soul  is  wounded,  (and  yet  the  loss 
of  any  one  sense  is  a  sensible  affliction;)  while  our  eyes, 
which  should  look  right  on,  and  by  which  we  may  search  the 
scriptures  of  truth,  are  full  of  adultery,  and  used  only  in  con- 
veying vain  objects  to  our  mind;  while  our  ears,  that  should 
hear  the  sound  of  the  everlasting  gospel,  the  words  of  life,  take 
in  only  blasphemies,  backbitings,  evil  reports,  impure  dis- 
course, vain  janglings  and  contentions;  and,  alas!  are  enter- 
tained therewith:  While  our  lips  and  tongues,  that  should 
move  only  to  mutual  edification,  are  employed  in  detraction 
and  slander,  and  dwell  on  profane  and  trifling  themes;  and 
while  our  feet,  that  should  carry  us  to  the  house  of  God,  and 
about  our  lawful  affairs,  run  only  to  mischief,  and  are  swift  in 
the  ways  of  wickedness. 

Moreover,  we  abuse  common  mercies  also,  turning  a  full 
table  into  gluttony  and  drunkenness;  competency  into  ex- 
cess ; — plenty  into  extravagance ; — apparel  into  pride ;  station 
into  vain  show;  confidence  into  arrogance;  riches  into  pre- 
sumption ;  honour  into  haughtiness ;  and  power  into  oppres- 
sion. Yea,  we  also  abuse  mercies  of  a  more  noble  nature, 
while  we  employ  our  wisdom  in  wrangling,  our  parts  in  per- 
verse disputings,  our  attainments  in  ostentation,  and  our  know- 
ledge in  emulation.  Finally,  in  every  thing  we  oftend:  while 
under  afflictions,  we  are  faithless;  in  trials,  distrust  the  pro- 
mise ;  and  when  disappointed,  despond.  Of  deliverance,  we 
are  forgetful ;  in  prosperity,  secure ;  in  sickness,  sullen  or  stu- 
pid; and  in  health,  full  of  levity,  and  a  delight  in  earthly 
things.  Thus,  by  the  abuse  of  mercies,  we  turn  the  grace  of 
God  into  wantonness. 

Surely  the  mercies  of  the  Most  High  are  above  all  his 
works,  and  fill  the  earth.  He  continues  to  bestow  those  very 
mercies  on  us,  which  we  so  much  abuse,  when  he  might  at 
once  strike  us  blind,  dumb,  and  deaf;  when  he  might  at  once 
blow  upon  our  blessings,  and  cause  our  table-comforts  to  de- 
cay ;  when  he  might  tread  us  in  the  mire  of  adversity,  and 


136  SOLITUDE  SWEETENED;  OR, 

cause  the  waters  of  affliction  to  flow  over  our  heads ;  when  he 
might  blast  our  judgment,  sense,  and  reason,  and  turning  us 
into  idiots,  make  us  objects  of  pity  to  all;  and  when  he  might 
hide  his  countenance,  and  make  us  go  mourning  without  the 
sun.  To  him  whose  mercies  know  no  bound,  let  our  praises 
know  no  end. 


MEDITATION  LXXIX. 

THE    FORGIVENESS   OF   INJURIES. 

Gibraltar  Bay,  March  2,  1759. 

To  forgive  our  enemies,  and  forget  the  injuries  which  have 
been  done  us,  is  a  noble,  though  a  very  difficult  duty;  and 
from  the  opposition  it  meets  with  from  within,  I  find  that  it  is 
above  the  natural  man  to  perform.  Nature  would  make  less 
resistance  to  it,  if  it  were  less  godlike  and  divine.  There  are 
some  men  who  have  done  me  injuries  in  more  respects  than 
one;  and,  alas!  I  find  that  I  can  scarcely  recollect  their  names 
without  these  injuries,  though  done  to  me  years  ago,  presen- 
ting themselves  as  if  they  had  happened  yesterday.  This 
shows  the  rancour  of  my  mind,  and  the  deep  impressions  such 
things  make  there,  while  the  mercies  of  the  Most  High  are 
shamefully  forgotten.  But  now  let  me  compose  my  mind,  and 
reconcile  it  to  the  duties  of  Christianity. 

The  whole  law  hangs  on  this,  to  love  God  and  my  neigh- 
bour, and  if  I  love  the  one,  I  shall  love  the  other:  but  if  I  love 
not  him  whom  I  have  seen,  how  can  I  love  him  whom  I  have 
not  seen?  Now,  my  neighbour  is  not  he  who  does  me  benign 
actions,  for  such  the  worst  of  sinners  love  and  regard,  but 
every  one  of  the  human  race,  round  about  me. — Whatsoever 
they  do  to  me,  that  cannot  loose  a  relation  that  is  indissolva- 
ble.  When  they  defame  me,  I  must  speak  well  of  them ;  when 
ihey  revile  me,  I  must  intreat.  Though  they  would  starve 
me,  I  must  feed  their  hunger;  though  they  strip  me,  I  must 
kindly  clothe  their  nakedness;  though  they  curse, I  must  bless; 
though  they  persecute  I  must  pray;  and  though  they  rise  up 
in  war  against  me,  yet  when  they  yield  themselves  prisoners, 
and  so  become  suppliants  for  mercy,  I  must  not  slay  them, 
but  preserve  them  alive,  protect  them,  pour  oil  into  their 
wounds,  and  supply  their  necessities.  Yet  this  universal  for- 
giveness is  not,  by  a  too  extensive  clemency,  to  oppose  the 


MISCELLANEOtS  MEDITATIONS.  137 

exercise  of  justice  in  respect  of  murderers,  nor  infringe  the 
moral  law  with  regard  to  those  that  should  die.  But,  alas! 
instead  of  being  in  danger  of  erring  on  this,  I  am  on  the  op- 
posite extreme;  for  while  I  should  forgive  what  they  do 
against  me,  and  pray  for  forgiveness  of  that  whereby  they 
have  sinned  against'  God,  I  neither  forgive  them  myself,  nor 
seek  forgiveness  from  heaven  to  them. 

Now,  if  I  should  thus  behave  with  the  men  of  the  world, 
how  should  I  behave  with  the  saints,  who  are  the  excellent 
ones  of  the  earth  ?  However  they  may  deal  with  me  in  this 
world,  that  cannot  loose  the  tie,  or  dissolve  the  brotherhood, 
which  is  firm  in  him  of  whom  the  whole  family  in  heaven  and 
earth  is  named.  Can  a  trivial  difference  break  a  bond  that 
is  firmer  than  flesh  and  blood  ?  They  can  never  much  harm 
me  in  worldly  things,  who  are  for  Christ  in  spiritual;  and 
though  the  old  man  between  us  should  fall  out,  yet  the  new 
man  shall  ever  be  friends.  If  the  contention  between  corrup- 
tion and  corruption  be  so  sharp,  that  conversation  for  a  time 
is  broken  off,  yet  I  shall  talk  with  them  in  my  love,  and 
embrace  them  in  mine  affection;  and  we  will  only  esteem  one 
another  like  friends  separated  for  a  time,  who  will  have  grea- 
ter joy  at  meeting.  Here  we  are  in  the  body,  and  therefore 
should  bear  one  another's  burdens.  We  cannot  live  like  an- 
gels in  this  imperfect  state,  why  then  should  I  catch  like  a 
serpent  at  the  failings  of  others?  Will  the  hand  refuse  to  feed 
the  mouth,  because  the  foot  has  stumbled  ?  Is  it  comely  for 
the  members  of  one  body  to  fall  a  jarring  with  one  another? 
Is  it  comely  for  one  to  cast  off  some  Christian  duties,  because 
another  Christian  has  some  failings?  Would  to  God  all  the 
world  were  the  friends  of  Christ,  though  they  were  my  foes; 
then  should  I  love  them,  and  delight  in  them :  for  Avhen  the 
sanctified  ones  are  all  assembled  before  the  throne,  there  eter- 
nal harmony  shall  reign,  concord  and  amity  prevail;  there 
differences  shall  be  swallowed  up  in  divine  overflowings  of 
eternal  love.  Why  then,  on  any  account,  should  my  affec- 
tion be  cold  towards  them,  towards  whom  it  shall  glow  fore- 
ver, when  they  are  arrayed  with  the  divine  likeness  of  the  Son 
of  God?  Let  me  therefore  bury  all  my  injuries  in  the  deep- 
est oblivion,  be  reconciled  to  my  friends,  however  they  have 
dealt  with  me;  and  if  ever  I  remember  any  thing  they  have 
done  amiss,  let  it  be  only  to  magnify  the  goodness  of  God, 
who  excels  so  far  the  best  creatures,  and  outdoes  in  sympa- 
thy and  kindness  the  most  tender-hearted  friend,  but  uot  to 

m2 


138  SOLITUDE  SWEETENED;  OR, 

diminish  my  love  of  them  who  are  still  the  excellent  one  ■  of 
the  earth. 

Whether  the  difference  be  civil  or  religious,  the  tirae  ap- 
proaches, O  saint!  when  thou  and  I  shall  forget  our  sharp  con- 
tests, as  waters  that  flow  away.  When  we  meet  on  the  hea- 
venly Mount  Zion,  we  shall  meet  as  angels,  and  embrace  as 
seraphim.  When  we  put  on  the  perfection  of  the  triumphant 
state,  we  shall  put  off  self,  the  narrow  spirit,  and  uncharitable 
thought.  In  the  light  of  glory,  we  shall  see  eye  to  eye;  and 
as  we  are  all  united  to  Christ,  being  one  with  him  who  is  one 
with  the  Father,  so  we  shall  be  united  to  one  another,  being 
all  one  in  him.  Were  not  shame  the  daughter  of  sin,  which 
therefore  ceases  when  sin  is  no  more,  as  the  stream  when  the 
fountain  fails,  surely  we  should  blush  that  ever  the  thine  and 
mine  about  perishing  things,  should  hinder  us,  who  shall  see 
the  whole  world  in  flames,  from  conversing  about  that  after 
state,  those  new  heavens  and  new  earth,  wherein  dwelleth 
righteousness,  that  perfect  plenitude  that  remains  for  both. 
Come  then,  and  let  us  antedate  eternity,  by  throwing  diffe- 
rences of  every  kind  away,  and  becoming  one  in  harmony 
and  peace.  Let  us  crucify  self,  and  the  better  part  will  re- 
unite. It  is  not  strange  that  men  of  such  passions  should  fall 
out,  but  it  is  strange  that  men  of  such  expectations  should  live 
and  die  in  a  difference.  Let  it  not,  then,  my  soul,  fail  on  thy 
side.  Forgive,  forget,  remember  injuries  no  more  than  if 
they  had  never  been  done  thee.  Triumph  in  oblivion.  Be 
valiant  in  conquering  pride,  wrath,  and  revenge.  Expect  not 
the  concession  on  his  side  that  has  done  thee  wrong;  but  do 
thou  rather  yield,  and  win  him  by  thy  gentle  and  Christian 
behaviour  under  thy  injuries.  Fix  thine  eye  on  that  future 
tranquility  which  shall  be  enjoyed  in  heaven,  and  that  \\'\\\ 
instruct  thee  how  to  guide  thyself  now.  Anger  rests  only  in 
the  bosom  of  fools.  Entertain  not  a  disposition  of  mind  that 
thou  wouldst  gladly  be  quit  of  when  going  into  eternity. 
Think  little  of  thyself,  and  thou  wilt  not  take  it  ill  that  others 
think  the  same.  Strive  for  the  highest  degree  of  Christian 
purity,  gospel-perfection,  attainable  below.  Lift  up  thine  eye 
to  the  other  world,  and  in  all  things  remember,  prepare,  and 
look  out  for  the  coming  of  the  Lord,  who  will  be  the  joy  and 
peace  of  his  people  to  eternity. 


MISCELLANEOUS  MEDITATIONS.  139 

MEDITATION  LXXX. 

THE    EXCELLENCY    OF    RELIGION. 

Under  sail,  March  4,  1759. 

The  world  may  say  as  it  will  of  religion,  but  it  is  only  by 
it  that  the  human  mind  is  exalted,  and  men  rise  into  angels. 
The  pleasures  of  religion  sweeten  my  acid  griefs,  and  blunt 
my  acute  pains.  In  this  I  triumph  over  my  troubles,  defy 
mine  enemies,  and  outrun  my  woes.  Here  I  relish  unseen 
realities,  taste  spiritual  joys,  and  eat  of  the  hidden  manna. 
Here,  in  the  chariot  of  the  covenant,  seated  in  the  promise, 
Elijah-like,  I  leave  the  whole  creation,  and  wing  to  the  in- 
heritance above,  where  at  once  I  am  possessed  of  the  divine 
plenitude  of  the  Eternal,  bathe  in  life's  crystal  streams,  and 
bask  in  his  meridian  ray.  Where  I  shall  drink,  (and  the 
time  is  not  far  distant,)  the  immortalizing  draught,  and  eat 
the  bread  of  life  in  the  kingdom  of  God ;  where  my  raptured 
tongue  shall  join  its  anthem  with  the  harpers  round  the 
throne,  and  never  cease,  and  never  tire:  Where  I  shall  see 
him  who  is  altogether  lovely,  in  the  brightest  displays  of 
his  glory,  and  hear  the  tenderest  expressions  of  his  everlast- 
ing love :  Where  I  shall  share  of  his  excellences,  participate 
of  his  divine  nature,  and  put  on  his  amazing  similitude : — 
Where  I  shall  enjoy  an  ineffable  union  with  my  living  Head, 
and  know,  in  the  largest  meaning  of  the  word,  that  "  he  that 
is  joined  to  the  Lord  is  one  spirit:"  Where  communion  between 
the  well-beloved  and  his  spouse  shall  be  full  and  free,  to  the 
ecstacy  of  every  power  of  the  mind :  Where  I  shall  be  allowed 
an  access  so  near,  that  it  shall  astonish  me  in  my  very  ap- 
proaches: Where  I  shall  sit  before  his  throne,  walk  with  him 
in  white,  and  in  his  temple  speak  of  his  glory :  Where  I  shall 
launch  out  into  the  unfathomable  ocean  of  his  infinite  per- 
fections, and  be  eternally  lost  in  the  divine  review :  Where  I 
shall  no  more  be  vexed  with  an  evil  heart  of  unbelief  in  de- 
parting from  the  living  God,  but  have  my  soul  immoveably 
fixed  on  the  unchangeable  God :  Where  my  body  in  all  its 
members,  my  soul  in  all  her  faculties,  shall  be  holy  and  pure, 
and  go  unweariedly  out  on  God :  Where  the  least  temptation 
shall  not  whisper  in  mine  ear,  nor  the  carnal  speech,  nor 
profaning  tongue,  (O  happy  days!)  grate  the  sanctified  organ, 
but  loud  encomiums  to  him  that  loved  us,  from  all  the  hosts 
around  the  throne,  convey  the  harmony  of  eternal  song,  to 


140  SOLITUDE  SWEETENED;  OR, 

soothe  my  every  power  into  the  profoundest  ecstacy,  and  to 
excite  my  song  to  confess  his  essential  glories  in  sublimest 
anthems :  Where  I  shall  see  the  King  eternal  in  his  immacu- 
late beauty,  worship  him  without  hypocrisy,  serve  him  with- 
out wearying,  behold  and  not  die,  approach  his  throne  without 
terror,  know  him,  (being  relieved  from  misapprehensions,)  as 
he  is,  see  him  in  all  his  greatness,  yet  not,  Daniel-like,  be 
weakened,  but  strengthened  by  the  vision;  delight  in  him 
without  slavish  fear,  love  him  without  reserve,  and  be  like 
him  without  contradiction :  Where  I  shall  see  him  in  his  robes 
of  state,  in  his  essential  glories,  dwelling  in  very  deed  with 
men,  though  the  heaven  of  heavens  cannot  contain  him,  and 
showing  them  his  goings,  his  majestic  steps  in  the  highest 
sanctuary,  the  holy  of  holies,  and  making  all  his  goodness 
to  pass  eternally  before  their  wondering,  their  adoring,  their 
ravished  eyes! 

With  such  endearing  prospects,  such  reviving  expectations, 
as  these,  my  soul  is  refreshed  in  religion.  But  what  is  on 
the  other  hand?  What  have  the  irreligious,  who  relish  none 
of  these  things,  to  expect,  but  gulphs  of  horror,  pits  of  des- 
pair, seas  of  fire,  oceans  of  vengeance,  chains  of  wrath,  floods 
of  indignation,  unutterable  anguish,  utter  darkness,  eternal 
torments,  and  such  a  scene  of  agonies  as  chills  my  thoughts. 


MEDITATION  LXXXI. 

CHRIST,    AND    NONE    BUT    HE,    SATISFIETH    DESIRES. 

Under  sail,  March  7,  1759. 
There  is  a  restless,  a  boundless  desire  in  the  mind  of 
man  for  something  which  this  world  in  all  its  glory  is  una- 
ble to  bestow.  This  immortal  appetite,  this  living  desire, 
blinded  mortals  seek  to  gratify,  some  on  honour,  others  on 
pleasure,  some  on  riches,  others  on  empire  and  glory;  and 
need  we  therefore  be  surprised  that  they  are  never  satis- 
fied? Though  I  could  trace  my  pedigree  through  illustrious 
heroes,  and  renowned  kings,  back  to  the  first  foundation  of 
kingdoms,  this  would  not  furnish  my  soul  with  all  it  would 
desire.  Though  I  had  the  knowledge  of  all  the  sons  of  men 
summed  up  in  myself,  so  that  the  eastern  magi  and  wisest 
philosophers  might  come  and  learn  at  my  feet,  still  my  de- 
sire would  have  its  void  to  fill.  Though  I  had  all  magnifi- 
cent titles,  honorary  epithets,  aggrandizing  distinctions,  and 


MISCELLANEOUS  MEDITATIONS.  141 

appellations  of  renown,  even  these  would  not  fill  the  exten- 
sive blank.  Though  I  had  the  uncontrolled  dominion  of  the 
whole  universe  devolved  on  me,  so  that  my  name  were  revered 
in  every  nation,  statues  set  up  to  me  in  all  lands,  and  my 
fame  and  glory  echoed  through  the  subject-kingdoms,  still 
would  my  desires  be  making  new  demands.  Though  Arabia, 
as  my  possession,  should  present  me  all  her  fragrant  gums, 
the  Indies,  as  mine  inheritance,  amass  for  me  their  riches, 
and  all  kingdoms,  as  tributary,  send  me  their  productions; 
though  the  earth  should  burst  open  all  her  silver  veins  and 
golden  mines  to  enrich  my  treasures ;  though  my  throne  were 
of  one  pearl,  and  my  crown  of  one  diamond ;  though  my  life- 
guards were  kings,  my  menial  servants  princes,  and  my  im- 
mediate subjects  nobles;  though  the  daily  guests  of  my  table 
were  thousands  and  ten  thousands  of  honourable  persona- 
ges; and  though,  for  the  entertainment  of  my  table,  my  flocks 
should  cover  every  hill,  my  herds  range  over  every  flowery 
vale,  and  the  fowls  of  every  wing  alight  round  my  palace, 
while  the  fish  of  every  fin  came,  when  needed,  spontaneously 
ashore;  though  the  fountains  should  flow  with  oil,  the  rivers 
stream  with  wine,  and  the  forests  drop  honey;  yet  my  heart 
would  not  say.  It  is  enough.  Though  perpetual  summer 
should  shine  on  the  place  of  my  habitation,  and  storms  and 
tempests  stand  at  a  distance  from  my  abode ;  though,  accord- 
ing to  the  philosopher's  conceits,  the  worlds  on  the  other  side 
the  sun  should  own  my  sceptre;  though  the  sparkling  stars, 
the  glories  of  the  higher  firmament,  that  rise  sphere  above 
sphere  innumerable,  were  added  to  my  inheritance ;  though  I 
had  the  faculties  of  the  first  sons  of  light,  the  knowledge  of  an 
angel,  and  the  penetration  of  a  seraph;  there  would  still  be 
something  wanting,  without  which  I  could  not  be  happy. 
Though  my  health  were  never  attacked  by  sickness,  but  my 
family  flourishing  as  the  blooming  flowers,  my  ofi*spring  nu- 
merous as  the  piles  of  grass  that  clothe  the  verdant  plain,  and 
never  lessened  by  death;  and  though  in  this  happiness  I 
should  multiply  my  days  as  the  eagle,  and  my  years  as  the 
sand;  yet  my  desires  would  then  be  as  far  from  being 
satisfied,  as  when  I  began  to  enjoy  this  shadowy,  this  ima- 
ginary all. 

Where,  then,  is  this  all-sufficient  plenitude  to  be  found  ?  or 
what  is  it  that  will  satiate  my  immense  desires?  A  triune 
God  reconciled  in  his  own  Son,  and  conveying  himself  in  the 
promise  to  my  faith,  as  the  spiritual  riches  infinite  plenitude, 
and  eternal  portion  of  my  immortal  soul. 


142  SOLITUDE  SWEETENED;  OR, 

All  the  gathered  parts  of  creation,  knowledge,  titles,  ho- 
nour, riches,  renown,  attendants,  dependants,  family,  friends, 
connexion,  dominion,  health,  longevity,  and  every  other  ex- 
cellences, are  but  like  a  drop  to  my  parched  soul,  of  which  I 
could  swallow  many,  and  yet  be  altogether  faint  beneath  the 
scorching  beam.  But  Christ  is  an  ocean  of  overflowing  ful 
ness.  I  stand  on  its  shore,  and  am  astonished;  I  look,  and  in 
its  boundless  extension  lose  myself;  I  possess,  and  am  re 
plenished  that  I  can  desire  no  more.  What  a  divine  plenitude 
is  this  divine  one'.  All  things  without  Christ  cannot  give  sat 
isfaction ;  for  truly  without  Christ  all  things  are  nothing,  bu\ 
with  him  what  seems  next  to  nothing  is  more  and  better  thaL 
the  worldling's  all  things.  Material  things,  however  excel 
lent,  suit  not,  satisfy  not  the  immaterial  and  immortal  soulj 
but  in  Christ  there  is  something  that  satiates,  refreshes,  and 
enraptures  the  believing  soul,  even  when  my  prospect  is  to- 
wards that  tremendous  day,  when  nature  shall  be  set  on 
flames ;  or  further  still,  towards  eternity,  where  the  creature 
dares  not  present  itself  as  a  proper  portion  for  the  soul.  "  In 
him  dwells  all  the  fulness  of  the  Godhead  bodily;  and  my  de- 
sires are  complete  in  him.  I  can  go  no  further,  I  can  wish 
no  more  than  he  has.  Then,  for  the  present,  I  am  happier 
than  the  happiest  worldling,  having  an  heaven  in  possession, 
for  "  faith  is  the  substance  of  things  hoped ;"  while  an  heaven 
of  rapture  and  delight,  floods  of  ecstacy  and  bliss,  are  in  re- 
serve for  me,  to  be  bestowed  at  the  general  deal  of  glory  to 
the  sons  of  God. 


MEDITATION  LXXXU 

THE  AGGRANDIZING  VISIT. 

Mediterranean  Sea,  March  10,  1759. 

If  a  fellow-creature,  who  has  gathered  together  more  riches 
than  many  of  his  acquaintance,  or  has  attained  to  more  ho- 
nour, and  has  more  high-sounding  titles  than  others,  conde- 
scends, as  they  call  it,  to  visit  an  inferior,  or  to  admit  an 
inferior  to  visit  him,  the  whole  neighbourhood  is  astonished, 
and  the  men  that  receive  the  compliment  consider  themselves 
as  highly  honoured  by  it.  Yet  what  is  this  person  with  whose 
visit  they  are  so  delighted,  but  a  worm  of  the  earth,  a  grass- 
hopper, that  crawls  on  the  face  of  the  ground  ?   As,  however, 


MISCELLANEOUS  MEDITATIONS.  143 

infinite  wisdom  has  divided  the  inhabitants  of  the  world  into 
different  classes,  distinctions,  and  orders,  for  a  time,  the  sons 
of  men  are  not  to  despise  such  a  visit;  but  as  it  is  only  for  a 
time,  the  saints,  the  sons  of  God,  are  not  to  idolize  it,  or  think 
that  riches  and  honour  are  the  channel  through  which  the 
favour  and  love  of  God  to  his  people  is  conveyed. 

But  how  stupid  are  the  world,  that  never  observe  the  great 
honour  done  to  the  saints,  when  the  royal  family  of  heaven 
makes  them  an  abiding  visit!  "Behold  I  stand  at  the  door, 
and  knock ;  and  if  any  man  hear  my  voice,  and  open  to  me, 
{  will  come  in  to  him,  and  sup  with  him,  and  he  with  me." 
There  the  Creator  and  creature  sit  at  one  table!  and  God,  to 
the  astonishment  of  angels,  is  gone  to  be  guest  with  men ! — • 
Such  a  visit  is  to  be  contended  for;  such  a  guest  is  to  be  re- 
ceived with  open  arms,  and  entertained  with  flowing  love, 
like  that  of  the  spouse,  who  said,  "  While  the  King  sitteth  at 
his  table,  my  spikenard  sendeth  forth  the  smell  thereof"  Nor 
is  the  heavenly  visit  a  transient  one,  like  those  among  the 
sons  of  men;  for,  says  the  glorious  visitant,  "If  a  man  love 
me,  my  Father  will  love  him,  and  we  will  come  unto  him, 
and  make  our  abode  with  him." 

It  is  much  to  see  a  great  person  visit  a  poor  man,  more  to 
see  a  king  enter  the  homely  roof,  but  most  of  all,  if  ever  after 
the  visit  he  were  to  keep  his  court  at  the  humble  cottage. — 
,  Yet  if  it  holds  true,  that "  where  the  king  is,  there  is  the  court," 
surely  it  is  so  here ;  for,  however  meanly  the  saints  think  of 
themselves,  (which,  for  many  reasons,  it  well  becomes  them 
to  do,  though  God  deals  kindly  with  them,)  yet  since  the  King 
and  the  King's  Son,  even  the  eternal,  undivided  family  of 
heaven  dwells  with  them,  there  must  be  the  life-guards  of 
immortal  angels,  and  thousands  of  fiery  chariots,  to  defend 
them  from  all  dangers,  to  deliver  them  from  all  foes.  How 
happy,  then,  are  the  saints  of  God!  how  happy  the  select 
number,  whom  the  world  think  so  meanly  of,  and  count  so 
miserable! 

But,  again,  great  men  may  make  a  visit  to  poor  creatures, 
without  changing  their  condition.  It  will  not  make  a  poor 
man  rich,  that  a  rich  man  visits  him,  unless  he  proves  a  libe- 
ral donor,  or  a  generous  benefactor  also.  Nor  will  it  exalt  a 
subject,  a  slave  to  a  throne,  that  a  king  comes  to  see  him. 
But  it  is  otherwise  here :  Heaven  is  always  in  the  visit  of 
the  Most  High ;  and  whatever  the  man  has  been  before,  he 
is  assuredly  an  heir  of  glory,  with  whom  God  comes  to  dwell. 
For  as  by  his  Spirit  he  dwells  in  and  with  his  people  for  eter 


144  SOLITUDE  SWEETENED;  OR, 

nity,  so  by  faith  here,  and  vision  hereafter,  they  dwell  in  and 
with  him  for  the  same  desirable  term.  O  then  that  the  saints 
would  think  more  highly  of  themselves,  living  above  the 
world,  and  its  vanities,  and  in  walking  like  those  whom  the 
King  Eternal  honours  with  a  visit!  Should  any  other  of 
their  surly  and  ill-natured  neighbours  make  them  sad  of  heart, 
when  the  Lord  of  heaven  and  earth  countenances  them  in  so 
singular  a  manner? 

Now,  if  it  aggrandizes  men,  that  the  nobles  of  the  earth 
visit  them,  and  that  great  men  take  any  notice  of  them,  surely 
the  saints  are  to  me  the  most  excellent  of  all  men,  with  whom 
the  God  of  glory  condescends  to  dwen.  But  how  shall  I  evi- 
dence that  God  dwells  with  me?  By  walking  like  one  who  has 
been  with  Jesus,  with  an  heavenly  mien  and  divine  carriage. 
Then,  let  the  King  of  glory  visit  my  heart,  and  I  shall  never 
seek  to  tread  in  the  courts  of  kings.  Let  my  conversation  be 
in  heaven,  and  I  shall  not  care,  though  the  great  men  of  the 
world  never  converse  with  me.  Between  my  soul  and  the 
throne  let  a  daily  correspondence  be  kept  up,  and  I  shall 
cheerfully  live  in  the  most  complete  retirement,  and  recluse 
solitude  from  all  mankind. 


MEDITATION  LXXXIII. 

CAUSES  OF  HUMILITY. 

Under  sail,  Streights,  March  15,  1759. 

As  only  in  night-dreams  I  cross  impassable  rivers,  climb 
tremendous  precipices,  or  fly  in  the  open  air;  so  it  is  only  in 
spiritual  slumber  that  I  mount  on  the  imaginary  wing,  climb 
the  height  of  self-conceit,  and  stand  on  the  precipice  of  pride. 
Were  I  truly  awake,  instead  of  being  puffed  up,  I  should 
tremble  at  my  situation.  In  truth,  there  is  nothing  either  in 
the  fortune,  person,  or  minds  of  the  sons  of  men,  that  ought 
to  make  them  proud.  We  need  never  be  proud  of  riches ;  for, 
besides  the  disquieting  nature  of  them,  we  can  never  be  pos- 
sessed of  so  vast  a  sum,  but  we  may  die  beggars,-  nor  of 
honour,  for  our  glory  may  turn  into  disgrace,  and  our  charac- 
er  into  reproach;  nor  of  offspring,  for  death,  like  a  lion,  waits 
Dnly  the  permissive  nod  to  devour  every  one  of  them;  nor  of 
strength,  health,  or  beauty,  for  disease  lies  dormant  in  every 
part,  ready  to  break  out  into  the  canker  of  corruption ;  nor  of 


MISCELLANEOUS  MEDITATIONS.  145 

any  faculty  of  the  mind,  seeing  our  brightest  wisdom  is  but 
folly  to  God,  yea,  to  angels ;  and  sickness  can  deprive  us  of 
the  boasted  possession,  and  render  us  objects  of  pity  unto  all. 

I  see,  then,  that  pride  springs  from  blindness  and  inconsi- 
deration,-  but  how  surprising  is  this,  that  one  who  has  his  eyes 
open  to  the  things  of  God,  should  be  guilty  herein!  Now,  as 
spiritual  things  are  more  noble  and  more  excellent  than  car- 
nal things,  so  spiritual  pride  is  more  abominable  than  carnal: 
for  the  saint,  of  all  men,  should  be  most  humble.  Whence, 
then,  these  risings  of  heart?  whence  tiiis  self-conceit,  and 
high  opinion  of  myself?  Is  God  good,  and  must  I  turn  the 
grace  of  God  into  wantonness?  Surely,  if  ever  I  have  cause 
to  fear  the  sincerity  of  my  graces,  it  is  when  I  grow  proud  of 
them,  Grace  is  an  humble  things  it  thinks  meanly  of  all  but 
Christy  it  keeps  an  eye  ever  open  to  its  own  failings;  and 
though  believingly  bold,  yet  being  conscious  of  its  imperfec- 
tion, it  wears  a  blush  before  the  throne. 

The  reasons  of  my  mental  elevation  are  merely  imaginary, 
but  I  have  a  thousand  real  causes  of  the  profoundest  humility. 
Where  are  all  my  carnal  thoughts,  even  in  my  solemn  devo- 
tion? Where  are  all  my  ambitious  lustings,  my  unbelieving 
circumscribings  of  the  power  of  God?  my  misimprovement 
of  judgments  and  of  mercies?  my  attachment  to  the  things  of 
time,  and  stupidity  about  the  things  of  eternity  ?  my  ignorance 
of  God,  and  of  things  spiritual,  heavenly,  and  div^ine?  Yea, 
besides  all  these,  the  daily  iniquity  of  my  heels  may  always 
keep  me  humble. 

Pride  may  advance  for  its  ill  supported  plea,  that  one  is 
useful  in  his  day  and  generation,  for  the  support  of  religion, 
and  suppression  of  vice,  and  that  he  has  exerted  his  brightest 
talents  that  way,  perhaps  suffered  persecution,  or  been  in 
danger  of  martyrdom.  But  say,  my  soul,  if  a  king  shall  send 
a  nobleman  as  his  ambassador  abroad,  maintaining  him  accor- 
ding to  his  dignity,  will  he  think  himself  obliged  to  that  hono- 
rary servant?  No;  he  will  rather  think  him  obliged  to  give 
his  sovereign  an  account  of  the  trust  committed  to  him,  and 
answerable  at  his  peril  if  any  thing  is  done  against  the  honour 
of  his  crown.  How,  then,  are  the  saints  of  God  ignorant,  that 
to  whom  God  is  pleased  to  give  much,  of  them  he  will  require 
the  more?  Surely  the  saint  in  a  private  capacity,  who  knows 
only  Christ  and  him  crucified,  and  is  neither  qualified  for,  nor 
called  to  public  work,  but  lives  a  life  of  faith  upon  the  unseen 
Son  of  God,  is  in  a  more  happy  state  than  many  apprehend. 
For  when  the  King  Eternal  comes  from  a  far  country,  ho 

N 


•146  SOLITUDE  SWEETENED;  OR, 

will  call  for,  and  count  with  those  to  whom  he  intrusted  talents, 
and  though  he  is  pleased  with  four  from  him  who  got  but  two, 
yet  he  will  expect  ten  from  him  who  received  five.  This 
may  be  a  balancing  thought  to  the  learned  rabbies,  with  their 
shining  talents;  to  the  minister  of  justice,  and  minister  of  the 
gospel,  in  their  secular  and  spiritual  trusts,  that  they  have 
their  account  to  make,  both  as  private  Christians  and  as  pub- 
lic persons.  But,  my  soul,  thy  very  situation,  (for  thou  art 
yet  on  enchanted  ground,)  may  keep  thee  humble.  Though 
thou  wert  spotless  as  a  seraph,  yet  that  flood  of  iniquity  that 
swells  around  thee  may  keep  thee  humble;  but  though  thou 
wert  in  the  midst  of  a  paradise  of  innocence,  yet  there  is  such 
a  world  of  wickedness  within  thee,  as  might  banish  every 
spark  of  pride  for  ever.  And  when  these  considerations  fail, 
and  pride  again  begins  to  appear,  the  very  appearance  may 
plunge  thee  into  the  profoundest  abyss  of  humility  and  self- 
loathing,  out  of  which  thou  shouldst  never  rise,  till  raised  to 
the  perfection  of  the  sons  of  God. 


MEDITATION  LXXXIV. 

HARMONY  IN  GOd's   PROCEDURE   WITH    THE  CHURCH,  BOTH  OP 
THE   OLD   AND    NEW    TESTAIVIENT. 

Leghorn,  March  31,  1759. 

Wonderful  art  thou,  O  Lord !  and  stupendous  are  thy  ways. 
The  harmony  that  prevails,  and  the  glory  that  shines  in  all 
thy  government,  fill  every  pious  soul  with  adoration  and 
wonder.  All  thy  subjects  approve  of  whatever  the  King 
does,  and  are  surprised  and  pleased  at  once :  Let  me  cast 
together  the  first  and  last  ages  of  the  world,  and  compare  his 
conduct  with  the  church  under  the  law,  and  under  the  gospel, 
and  I  shall  find  a  beautiful  correspondence  and  agreement  in 
all  his  ways. 

When  God  would  have  a  church  to  himself,  he  calls  Abra- 
ham, and  blesses  him :  so  our  Saviour,  when  he  founded  the 
New  Testament  church,  called  whom  he  chose,  and  blessed 
them  with  spiritual  gifts  and  heavenly  graces.  When  God 
made  promise  to  Abraham,  that  Messiah  should  spring  from 
his  posterity,  circumcision  was  instituted:  and  when  the 
promised  seed  came  into  the  world,  baptism  was  brought 
into  its  place.    At  one  great  occurrence,  when  Israel  was 


MISCELLANEOUS  MEDITATIONS.  147 

delivered  from  tyrannical  Egypt,  the  passover  was  appointed* 
and  at  another  greater  event,  when  Jesus,  to  deliver  the  truG 
Israel  from  the  bondage  of  sin,  was  to  suffer,  the  supper  was 
instituted.  The  Old  Testament  church  had  an  Egypt  to  leave^ 
a  land  of  bitter  bondage :  and  we  have  the  kingdom  of  dark 
ness  to  come  out  of,  a  land  of  cruel  slavery.  The  church  of 
old  was  composed  of  twelve  tribes :  the  Christian  church  is 
founded  on  the  twelve  apostles  of  the  Lamb.  The  one,  though 
few  at  their  beginning,  grew  into  a  great  nation :  the  other, 
though  small  at  their  commencement,  spread  through  many 
nations.  By  miracles  that  was  delivered,  fed,  and  defended : 
by  miracles  the  doctrines  of  this  were  disseminated  and  con- 
firmed. That  had  a  sea  to  pass  through  at  its  first  escape:  this 
had  a  flood  of  afflictions  at  its  first  appearance.  The  former 
was  guided  by  the  cloud  and  pillar  of  his  presence:  the 
latter  by  his  word  and  Spirit.  The  one  had  to  go  through 
a  vast  and  howling  desert;  the  other  to  struggle  through  a 
world  of  sin,  vanity,  and  vexation.  That  tabernacled  in 
the  wilderness  forty  years,  and  lacked  nothing:  this  has  a 
place  given  her  in  the  wilderness,  where  she  is  fed  for  many 
days.  Manna  was  the  bodily  or  natural  food  of  the  first ;  the 
true  manna  is  the  spiritual  food  of  the  last.  A  refreshful 
river  out  of  the  rock  followed  them  all  the  way :  and  to  us, 
"that  rock  is  Christ."  To  them  the  typical  serpent  was  sus- 
pended on  a  pole,  that  whosoever  was  bitten  by  the  fiery  ser- 
pents might  look  and  live :  and  we  have  the  glorious  antitype 
lifted  up  on  the  loftier  pole  of  the  gospel,  that  ^ve  may  behold 
and  be  healed  of  all  the  wounds  given  by  Satan,  the  old  ser- 
pent. They  had  their  feasts  and  solemnities:  we  have  ours. 
The  Jews,  after  all  their  toils  and  pilgrimages,  subdued  the 
heathen  nations:  the  first  founders  of  Christianity,  after  all 
their  trials  and  persecutions,  subdued  Paganism  itself,  and 
made  idolatrous  nations  submit  to  the  truths  of  the  gospel. 
When  the  Jews  were  settled,  and  in  a  flourishing  condition, 
Jeshurun  waxed  fat,  and  kicked,  yea,  did  worse  than  the  hea- 
then that  were  around  them;  so,  after  the  Christian  church 
enjoyed  rest  and  tranquility,  they  turned  to  do  worse  than  the 
unconverted  nations  around  them.  When  Israel  fell  from  the 
worship  of  the  true  God  into  idolatry,  Babylon  was  the  scourge 
that  brought  the  church  into  captivity  and  bondage:  so,  when 
idolatry  sprang  up  in  the  church  of  Christ,  an  apostatising 
Rome,  bloody  Babylon,  that  great  city,  which  reigneth  over 
the  kings  of  the  earth,  became  the  cruel  oppressor  of  the 
church  of  the  faithful.     And  as  the  destruction  of  ancient  Ba 


148  SOLITUDE  SWEETENED;  OR, 

bylon  preceded  the  church's  delivery :  so  the  destruction  of 
spiritual  or  mystical  Babylon,  (for  the  time  approaches  when 
she  shall  be  cast  as  a  mill-stone  into  the  sea,  to  arise  no  more,) 
shall  precede  and  promote  the  church's  enlargement.  As  the 
Jewish  deliverance  was  by  a  temporal  Messiah,  a  Cyrus! 
so  the  Christian  liberation  is  by  the  heavenly  Messiah,  the 
Saviour  of  the  world,  who  shall  destroy  the  man  of  sin  by 
the  breath  of  his  mouth,  and  by  the  brightness  of  his  coming. 
As  our  Saviour's  first  coming  was  the  fulfihnent  of  the  prophe- 
cies, and  finished  the  Old-Testament  dispensation:  so  the 
second  coming  of  our  incarnate  God  shall  be  the  fulfilment 
of  the  promises,  and  finish  the  New-Testament  dispensation. 
His  first  coming  was  as  a  Saviour,  to  take  away  the  sin  of  the 
world:  but  his  second  appearance  shall  be  as  a  judge,  to  con- 
demn the  sinners,  acquit  the  saints,  and  carry  them  to  hea- 
ven. Hasten,  then,  this  day  of  glory,  when  all  things  shall 
be  accomplished,  to  the  entire  satisfaction  of  every  saint, 
and  to  the  bright  display  of  every  divine,  every  adorable 
perfection. 


MEDITATION  LXXXV. 

A    PLEASANT    CONSIDERATION. 

Leghorn,  April  1,  1759. 

There  is  one  consideration  that  may  make  me  endure  af- 
fliction with  fortitude,  and  triumph  in  my  trouble,  which  is, 
That  what  I  endure  to-day,  I  shall  not  feel  to-morrow.  Every 
sip  of  affliction  lessens  the  bitter  cup  that  is  put  into  my 
hand,  v/hich  contains  its  given  quantity,  and  is  not  always 
kept  full;  so  the  more  frequently,  or  the  more  largely,  I 
drink  at  a  time,  the  less  remains  for  me ;  and  some  time  or 
other  I  must  drink  it  all,  and  glut  down  the  last  drop  in  the 
expiring  pang.  I  cannot  weep  over  a  parent  dying  twice,  nor 
can  I  twice  attend  the  funeral  of  a  friend.  I  cannot  have  the 
shocking  sight  of  my  dearest  relative  struggling  in  the  jaws 
of  death  a  second  time.  Had  I  a  numerous  offspring,  I  might 
bury  all  the  tender  little  ones  once,  but  could  not  dissolve  at 
their  funeral  again  and  again.  The  afflictions  I  feel  to-day 
I  shall  feel  again  no  more  for  ever;  that  is,  in  their  first  on- 
set, though  they  may  follow  up  and  repeat  the  stroke  for 
many  days. 


MISCELLANEOUS  MEDITATIONS.  149 

Though  the  shower  be  heavy  on  me,  yet,  to  my  comfort, 
the  clouds  shall  not  return  after  the  rain,  to  fall  in  other 
showers.  And  though  clouds  and  darkness,  tempest  and 
storm,  should  fill  my  sky  all  the  days  of  my  life,  yet  after 
death  my  heaven  shall  brighten,  and  be  obscured  no  more. 
My  troubles  diminish  in  the  enduring,  but  my  consolations 
are  of  another  nature ;  they  are  a  flowing  spring,  at  which  I 
may  daily  drink,  and  still  they  overflow.  Affliction  is  like 
the  foam  of  a  river,  that  perishes  as  we  pass  over,  and  can  be 
found  no  more;  but  the  divine  comforts  are  like  Israel's  stream 
in  the  wilderness  that  followed  them  all  the  way.  The  pres- 
ent loss  of  dearest  relatives,  which  brings  most  pungent  sor- 
row, would  cease,  were  I  assured  that  in  a  few  years  they 
were  to  rise  again.  Then,  should  it  not  cease,  when  I  reflect 
on  the  certainty  of  enjoying  my  relations,  where  spiritual 
friendship  is  screwed  up  to  sublime  heights,  never  known 
below,  and  that  to  endure  for  ever?  I  look  a  little  further, 
and  my  afllictions  are  no  more;  1  look  a  little  further 
and  infinite  consolations  are  mine  for  evermore.  Why,  then, 
should  I  suffer  much  from  any  grief  that  passes,  never  to 
return,  when  pure  joy,  to  comfort  me,  with  mighty  strides 
approaches,  never  to  remove  or  pass  away? 


MEDITATION  LXXXVI. 

CRUCIFIXION. 

Leghorn,  April  8,  1759. 

There  is  a  reciprocal  crucifixion  which  I  should  desire 
and  seek  after;  first,  that  the  world  may  be  crucified  unto 
me;  and,  secondly,  that  I  may  be  crucified  unto  the  world. 
This  is  a  noble  figure  representing  the  Christian's  full  and 
free  disentanglement  from  the  world.  To  break  the  connex- 
ion, and  cut  asunder  the  bands  between  two  persons  of  the 
closest,  friendship,  sameness  of  sentiment,  and  oneness  of  in- 
terest enough  that  one  party  be  crucified,  for  the  other  may  still 
have  affections  and  feelings  after  the  mangled,  though  once 
amiable  companion;  but  when  both  are  crucified,  all  bonds 
are  broken,  and  all  ties  are  eternally  dissolved.  When  one 
becomes  noxious  to  society,  an  enemy  to  the  commonwealth 
and  a  rebel  against  just  authority,  then  he  merits  such  an 
ignominious  death  as  crucifixion.  Well,  then,  the  world  is  an 
enemy  to  the  life  divine,  noxious  to  the  welfare  of  my  soul, 

n2 


150  SOLITUDE  SWEETENED;  OR, 

and  a  rebel  against  the  authority  of  Heaven.  Therefore  I 
should  earnestly  seek  to  have  it  crucified  to  my  affections, 
and  my  affections  to  it.  When  a  person  is  crucified,  his 
friends  need  expect  no  favour  from  him,  and  his  foes  need  fear 
no  harm  at  his  hand.  So,  if  the  world  be  crucified  to  me,  I 
shall  neither  court  its  smiles,  nor  fear  its  frowns.  I  shall 
expect  nothing,  and  I  shall  never  be  disappointed;  I  shall 
dread  nothing,  and  I  shall  never  be  in  danger.  He  that 
would  win  heaven  must  crucify  the  world;  for  while  the 
world  lives  in  the  affections,  it  will  always  roll  itself  between 
the  soul  and  heaven.  Now,  what  a  mighty  mountain,  what 
a  steep  ascent  is  this,  the  sad  experience  of  unhappy  thou- 
sands can  tell,  who  never  could  climb  over  the  terrestrial 
globe  to  the  heavenly  land;  but,  intoxicated  with  pleasures, 
choaked  with  cares,  and  crushed  with  the  ponderous  mass,  sink 
down  to  endless  wo!  Again,  as  a  crucified  man,  whose  ex- 
tremities are  bored  through  and  whose  body  is  besmeared 
with  blood,  and  his  countenance  disfigured  in  death,  is  a  very 
moving  spectacle  to  every  feeling  beholder;  so  the  world, 
crucified  to  the  believing  soul,  will  appear  vain  and  empty, 
vile  and  abominable,  and  loathsome  for  the  fond  embraces  of 
mental  affection.  And  as  a  dead  body  soon  becomes  stinking 
carrion,  so  a  crucified  world,  in  the  nostrils  of  a  renewed 
soul,  can  send  nothing  up  but  an  ill  savour.  All  its  per- 
ishing pleasures,  which  are  rich  perfumes  to  carnal  minds, 
will  be  but  like  open  graves  to  gracious  souls.  Finally  I 
shall  be  an  immense  gainer  by  this  double  crucifixion;  for  as 
no  man  will  hoard  up  human  skulls,  bones,  and  putrefying 
carcasses,  for  a  treasure;  so  the  v/orld  thus  crucified,  and  all 
its  vanities,  shall  be  the  object  of  my  deepest  contempt  and 
loathing;  while  things  spiritual,  heavenly,  and  divine,  shall 
share  my  whole  esteem,  and  enrich  mv  soul  for  eternity 
itself. 


MEDITATION  LXXXVH. 

ALL   god's    ways    EQUAL. 

Under  sail,  April  19,  1759. 

This  is  a  truth  at  all  times,  and  in  all  circumstances,  to  be 
acknowledged,  that  all  GoiTs  ways  are  equal.  Yea  they 
must  be  so,  seeing  he  is  infinite  in  his  wisdom,  excellent  in 


MISCELLANEOUS  MEDITATIONS.  151 

counsel,  free  in  his  decrees,  independent  in  his  procedure,  and 
holy  in  all  his  works.  When  Adam  was  in  a  state  of  inno- 
cency,  all  God's  ways  were  equal  in  his  eyes,  and  admiring  the 
wisdom  of  the  Creator,  he  gave  names  to  all  the  beasts  accor- 
ding to  their  nature ;  hereby  showing  his  own  wisdom,  with- 
out quarrelling  at  the  size,  shape,  or  end  of  their  being.  But 
no  sooner  did  he  fall  from  God,  and  become  unequal  in  his 
way,  than  he  complains,  even  in  the  face  of  God,  that  his 
ways  were  not  equal.  "  The  woman  whom  thou  gavest  to  be 
with  me,  she  gave  me  of  the  tree,  and  I  did  eat." 

Such,  alas !  is  the  language  of  my  complaining  at  the  dis- 
pensations of  Providence.  If  adverse,  I  dare  even  go  so  far 
as  to  wonder  how  and  why  God  deals  so  and  so  with  me,  so 
and  so  with  his  people.  And  because  my  unequal  soul,  that 
is  set  at  war  with  itself  by  sin,  cannot  fathom  his  ways,  which 
as  far  transcend  my  conceptions,  as  the  heavens  transcend 
the  earth  I  anon  conclude  them  unequal.  Ah!  foolish,  vain 
conceit;  can  anything  be  crooked  in  the  Eternal  Mind?  Can 
any  action  deviate  from  the  standard  of  equity  in  the  Judge 
of  all  the  earth?  Can  he  be  at  variance  with  himself,  who 
is  harmony  and  unity?  Could  I  glance  the  glorious  plan  in 
the  infinite  mind,  I  should  fall  down  astonished,  and  confess, 
*'  He  hath  done  all  things  well."  His  wisdom  is  the  same, 
though  I  cannot  presume  it;  and  his  kind  design  the  same 
though  I  cannot  comprehend  it;— his  equity  is  the  same, though 
I  should  not  believe  it.  Although,  in  the  death  of  my  dearest 
relations,  or  distress  of  any  kind,  I  cannot  learn  why  Heaven 
deals  so  and  so,  and  why  the  time,  the  place,  and  circum- 
stances are  such  and  such;  yet  I  may  be  asssured,  that  there 
is  a  divine  equality  in  the  spotless  procedure ;  for  he  will  ne- 
ver depart  from  the  rule  of  rectitude  to  afflict  his  people. 

But,  again,  what  condescension  is  it  in  God,  to  make  his 
people  see  on  this  side  death  the  equality  of  his  doings,  so  that 
they  cry  out,  "  Now  I  know  that  thou  hast  afflicted  me  in 
faithfulness ;  and  it  is  good  for  me  that  I  have  been  afflicted." 
Yet,  what  though  such  a  prospect  should  be  reserved  to  the 
day  of  revelations,  when  the  vail  shall  be  taken  down,  and  all 
.he  ways  of  God  shown  to  his  people?  It  is  enough  that  he 
does  it,  who  is  equal  in  all  his  ways,  plenteous  injustice,  and 
superabundant  in  goodness.  And  though  I  know  not  the 
meaning  of  present  dispensations,  yet  it  ought  to  satisfy  me, 
that  he  who  sends  them  is  not  only  the  Governor,  among  the 
nations,  but  the  Shepherd  of  his  people,  and  perfects  what 
concerns  his  saints. 


152  SOLITUDE  SWEETENED;  OR, 

MEDITATION  LXXXVIII. 

SELF  FLATTERERS. 

Sailing  near  Sardinia,  April  23^  1759. 

"The  transgression  of  the  wicked  saith  within  my  heart, 
that  there  is  no  fear  of  God  before  their  eyes;''  yet  they  flat- 
ter themselves  with  false  hopes,  that  all  shall  be  well  with 
them, "  till  their  iniquity  be  found  to  be  hateful "  by  the  tre- 
mendous Judge  in  the  decisive  day. 

The  most  flagitious  persons  flatter  themselves,  that  they  are 
not  in  so  bad  a  state  but  that  they  may  be  saved. — True ;  sal- 
vation is  offered  to  the  chief  of  sinners.  But  then  they  must 
be  saved  from  sin,  but  cannot  be  saved  in  sin ;  which  is  the 
error  here.  Some  conceive  such  a  notion  of  mercy  as  would 
destroy  the  other  attributes;  as  if  God  should  trample  on  his 
holiness,  truth,  and  justice,  to  exalt  his  mercy  in  saving  a  sin- 
ner, or  in  pardoning  sin  without  any  satisfaction.  But  this  » 
repugnant  to  what  he  himself  has  declared.  Others  flatter 
themselves,  that  as  God  is  just  and  merciful,  he  could  never 
make  so  many  rational  creatures  to  be  damned.  Yet  they 
refuse  the  living  way  God  has  pointed  out,  by  which  they 
must  be  saved.  Others  would  fain  believe  that  God  will  never 
condemn  them  for  committing  some  sins,  which,  say  they,  are 
implanted  in  their  nature ;  and  thus  (O  horrid  blasphemy !) 
they  make  the  Author  of  their  being  the  author  of  sin.  But 
God  planted  man  at  first  wholly  a  right  seed,  though  he  be 
now  turned  into  the  degenerate  plant  of  a  strange  vine.  Oth- 
ers, again  there  are,  that  through  a  pious  education,  common 
convictions,  knowledge  of  the  truth,  and  such  like,  are  con- 
vinced that  their  present  course  of  life  is  sinful  and  dangerous, 
but  flatter  themselves  that  all  shall  yet  be  well;  for,  some 
years  hence,  when  they  have  wearied  themselves  in  sinning, 
they  will  amend  their  lives,  repent  and  turn  to  God ;  and  in 
this  they  promise  themselves  success,  since  God  never  refuses 
the  penitent.  Thus  they  set  themselves  above  God,  making 
themselves  Lords  of  their  own  time,  and  promising  themselves 
years  to  come,  who  cannot  boast  of  to-morrow ;  and  proprie- 
tors of  divine  grace,  in  thinking  they  can  repent  at  the  period 
of  their  own  appointment.  But  such  fair  promises  to  their 
own  conscience,  who  dare  delay  to  an  uncertain  futurity  so 
momentous  a  matter,  which  claims  to  be  chief  in  our  concern, 
and  to  be  done  with  all  dilligence,  are  the  worst  performers 
in  the  world.    Moreover,  mournful  experience  tells  us,  th-at 


MISCELLANEOUS  MEDITATIONS.  153 

those  who  reserve  their  youthful  sins  to  be  repented  of  in  old 
age,  often,  alas!  too  often,  go  on  as  they  began,  and  die  as 
they  have  lived.  Again,  there  are  some  that  conclude  theirs 
an  unhappy  situation,  because  they  are  just  between  man  and 
man;  and  upright  in  their  dealings:  they  do  no  man  an  injury, 
they  speak  evil  of  no  man ;  but  are  friendly-hearted  and  frank 
handed  to  all.  But  they  know  nothing  of  living  a  life  of  faith 
on  the  Son  of  God.  Again,  there  are  others,  who  because 
they  have  given  up  the  grosser  follies,  extravagances,  and 
excesses,  that  were  the  game  and  the  grave  of  their  youth, 
and  live  a  sober,  regular  life,  conclude  themselves  to  be  con- 
verts, and  to  bid  fair  for  heaven,  though  they  never  felt  one 
pang  of  the  new  birth,  or  knew  what  it  was  to  be  born  again, 
Lastly,  to  name  no  more,  there  are  some  wlio  account  them- 
selves saints  indeed  and  would  not  question  their  state  for  any 
man,  because  they  have  been  sober  all  their  life  long,  have 
hated  the  grosser  acts  of  wickedness,  commend  religion,  and 
religious  persons,  and  have  a  form  of  godliness;  but  they 
have  never  seen  the  necessity  of  being  divorced  from  the  law, 
and  denied  to  their  best  actions,  as  well  as  their  worst  deeds 
with  respect  to  salvation;  and,  however  fair  their  character 
may  be,  they  know  nothing  of  union  to,  and  communion  with, 
the  Son  of  God.  Therefore  they  are  dead  while  they  live, 
dead  before  God,  though  alive  in  their  own  opinion,  and  in  the 
opinion  of  the  world.  Now,  how  fatal  such  self  flattery  is,  is 
evident;  yet  how  full  is  the  Christian  world  thereof!  May 
their  eyes  be  opened  to  see  their  danger,  and  their  hearts 
persuaded  to  embrace  the  Saviour? 


MEDITATION  LXXXIX. 

THE   HEAVENLY   VISION   ASSIBHLATING. 

April  29,  1759. 

There  are  a  thousand  unfathomable  depths  in  divine  love. 
Who  can  open  the  everlasting  magazines,  or  look  into  these 
unseen  glories  ?  And  this  is  not  least  to  be  admired  that  ever 
the  worms  and  pots-herds  of  the  earth  should  be  admitted  into 
the  visions  of  God.  Here  we  see  something  of  him  though 
darkly,  his  back-part  being  only  presented  to  view,  and  even 
of  that  we  have  an  imperfect  glance;  but  in  the  world  to 
come,  the  saints  shall  see  him  as  he  is,  and  thereby  be  happy 


154  SOLITUDE  SWEETENED;  OR, 

above  their  highest  hope,  beyond  their  most  extensive  faith. 
Now,  how  astonishing  that  the  saints  should  be  admitted  into 
the  perfect  visions  of  God!  and  how  entrancing  that  this 
vision  should  so  assimilate  them  to  him,  that  the  soul,  accus- 
tomed to  unremitting  longings  below  for  this  crowning  bliss, 
shall  remain  eternally  satisfied  with  her  divine  conformity  to 
Godl  How,  then,  of  consequence,  must  the  saints  shine  in 
glory,  since  their  conformity  is  not  to  an  imperfect  vision,  but 
first,  they  see  him  as  he  is,  (and  what  that  is,  who  can  tell?) 
and  then,  according  to  this  clear  sight,  is  their  assimilation  to 
him.  If  here  there  be  such  an  excellence  in  the  saints,  from 
the  imperfect  views  of  the  glory  of  God  in  the  face  of  Jesus: 
what  must  it  be  where  the  darkness  is  past,  and  the  true  light 
shineth?  Surely  it  may  be  said  of  the  saints  in  that  state, 
"  Ye  are  gods,  and  all  sons  of  the  highest."  Nor  need  we 
wonder  that  John  had  almost  worshipped  a  fellow-saint,  who 
shone  with  so  much  amazing  glory.  This  assimilation  is  in 
part  begun  below;  for  "we  all,  with  unveiled  face,  beholding 
as  in  a  glass,  the  glory  of  the  Lord,  are  changed,  or  transfor- 
med, into  the  same  image,  from  glory  to  glory."  And  it  is 
perfected  above,  when  the  soul  is  assimilated,  as  far  as  finite 
can  receive  of  communicable  perfection,  to  him  who  is  the 
Father  of  spirits.  If  a  broken  spirit  be  a  burden  here  that 
cannot  be  borne,  surely  the  harmony  that  shall  arise  from  a 
sense  that  all  the  powers  of  the  soul  have  put  on  the  divine 
likeness,  shall  be  ineffably  sweet.  Thus  the  whole  family  of 
heaven  shall  have  one  appearance,  and  prove  themselves  to 
be  of  one  Father;  and,  being  like  their  elder  Brother,  shall 
look  like  the  children  of  a  King. 

Briefly,  then,  this  blessed  similitude  to  God  consists,  1.  In 
being  holy,  as  he  is  holy.  2.  In  knowing  all  things  to  their 
satisfaction ;  as  God  in  his  infinite  knowledge  rests  satisfied. 
3.  In  willing,  through  the  perfection  of  holiness,  nothing  but 
what  is  good ;  as  God,  through  the  perfection  of  his  divine  na- 
ture, can  will  nothing  but  what  is  holy.  4.  In  being  happy 
in  their  condition,  and  ravished  with  their  felicity  in  God ;  as 
God  is  supremely  and  eternally  happy  in  himself  5.  In  ne- 
ver being  fatigued ;  they  rest  not  day  nor  night,  and  yet  are 
never  weary;  as  the  Creator  of  the  ends  of  the  earth  neither 
fainteth  nor  is  weary.  6.  In  being  made  kings  and  priests 
to  God  and  to  the  Lamb,  and  reigning  with  him  forever;  as 
God  its  king  for  ever,  and  of  his  government  there  is  no  end. 
And,  lastly,  in  being  fixed  in  their  supreme  felicity,  above 
the  fear  of  change,  or  end;  as  God  is  from  everlasting  to  ever 


MISCELLANEOUS  MEDITATIONS.  155 

lasting  God.  How  complete  must  their  happiness  be,  who 
possess  God  in  all  his  plenitude,  in  all  his  perfections,  and 
are  like  him  in  his  communicable  glory ! 

There  is  some  difference  now  betwixt  the  saint  and  sinner, 
though  both  are  in  houses  of  clay ;  but  how  vast  will  it  be 
then,  when  the  one  shall  be  all  deformity  and  darkness,  the 
other  all  comeliness  and  glory!  For  to  these  he  shall  be  re- 
vealed in  the  nearest  and  most  naked  views,  in  the  face  of 
Jesus ;  but  hid  from  those  in  the  darkest  and  obscurest  manner 
for  ever,  when  "  they  shall  be  banished  from  the  presence  of 
the  Lord,  and  from  the  glory  of  his  power  for  ever."  This 
is  the  excellency  of  religion  above  reason,  that  it  reveals  God 
as  he  is!  this  is  the  happiness  of  the  saints  above  sinners, 
that  they  see  something  of  God  now,  and  are  somewhat 
like  him,  though  imperfectly;  and  this  is  the  privelege  of  all 
saints,  that,  like  Moses,  they  may  seek  after,  and  receive 
repeated  vigws  of  his  glory.  But  the  crowning  vision  is  re- 
served for  erernity,  when  we  shall  be  lilie  him,  for  we  shall 
see  him  els  he  is. 


MEDITATION  XC. 

STILL   DESCRIPTIOJsS    FALL   SHORT   OF  GLORY. 

April  30,  1759. 

Oh!  what  must  that  happiness  be  that  is  laid  up  on  high! 
that  glory  that  is  reserved  to  be  revealed !  When  God  sets 
forth  the  bliss  above,  it  is  by  the  metaphors,  figures,  and 
shadows,  adapted  to  our  shallow  conceptions.  Thus  as  God 
himself  is  said  to  have  hands  to  point  out  his  power,  eyes  to 
show  his  omnisiency,  and  such  like  condescensions,  so  the 
glory  above  is  set  out  to  us  by  the  most  excellent  things  that 
come  within  our  ken,  as  kingdoms,  crowns,  sceptres,  gold, 
precious  stones,  pearls,  anthems,  life,  health,  liberty,  light, 
endless  day,  perpetual  summer,  and  eternal  autumn.  But 
how  dull  are  golden  harps  to  the  rapture  of  celestial  song! 
How  dim  are  streets  of  gold  to  the  paved  walks  of  glory! 
what  are  the  reflections  of  clearest  crystal,  to  the  bright  efful- 
gence of  unclouded  glories !  what  the  languid  sparklings  of 
all  the  precious  gems,  to  the  noon-day  blaze  of  uncreated  per- 
fections! what  are  the  apples  of  paradise,  to  that  spiritual 
repast  on  divinity  itself^  which  the  saints  enjoy  above !  what 


156  SOLITUDE  SWEETENED;  OR, 

is  a  tree  planted  on  either  side  a  stream, to  him  who  oversha- 
dows all  his  chosen  ones!  or  twelve  kinds  of  fruits  yielded 
every  month,  to  the  innumerable  blessings  of  divine  love ! 
what  is  a  river,  to  him  who  overflows  eternity,  fills  immensi- 
ty, and  is  the  plenitude  of  every  ransomed  soul  I  in  one  word, 
what  are  all  things  to  God !  Can  the  creature  set  forth  the 
enjoyment  of  the  Fountain  of  being  ? 

O  happy  period !  when  I  shall  plunge  into  the  infinity  of 
thine  excellencies,  and,  to  mine  eternal  gain,  be  lost  in  the 
immensity  of  thy  glory  I  and  enjoy  God  in  a  manner  that 
the  noblest  metaphors  never  can  set  forth,  that  the  most  ex- 
alted description  never  can  exhibit,  nor  the  most  enlarged 
conception  conceive.  In  view  of  this  glory,  unintelligibly 
great,  let  me  prepare,  and  in  hopes  of  it  rest  till  its  desirable 
revelation. 


MEDITATION  XCI. 

SAINTS  HONOURABLE. 

Under  sail,  May  1,  1759. 

Among  the  failings  with  which  the  saints  are  chargeable, 
surely  this  is  one:  Too  mean  apprehensions  of  their  own 
greatness,  though  in  their  greatness  the  love  of  God  is  exalt- 
ed. The  poor  man  who  has  many  troubles  every  day  to 
combat  with,  and  is  subjected  perhaps  to  daily  indigence, 
would  think  it  presumption  in  him  to  believe  that  there  were 
orders  given  in  the  court  of  heaven  concerning  him  by  name, 
that  necessary  supply  should  be  sure  to  him ;  and  that  no  less 
than  angels,  who  attend  the  throne,  were  commissioned  to  se- 
cure his  safety!  But  since  God's  eternal  Son  condescended 
to  come  to  minister  to  the  sons  of  men,  "  and  give  his  life  a 
ransom  for  many,"  it  well  becomes  the  brightest  of  the  ange- 
lic hosts  to  minister  unto  the  heirs  of  salvation. 

Truly,  O  saint!  a  serious  consideration  of  thine  high  estate, 
(for  "since  thou  wast  precious  in  his  sight,  thou  hast  been 
honourable,")  ought  not  to  puff*  up  thy  mind  with  pride,  but 
to  fill  thine  heart  with  holy  admiration  and  wonder,  and  to 
swell  thy  soul  with  ecstacy  and  love !  The  men  of  the  world 
may  scorn  thy  mean  cottage,  but  had  they  but  one  glance  of 
the  angelic  guards  that  do  duty  there,  they  would  conclude  it 
to  be  the  palace  of  a  king,  or  the  gate  of  heaven.    Elisha's 


MISCELLANEOUS  MEDITATIONS.  157 

servant  was  of  the  same  mind  with  the  world ;  he  thought  his 
master  was  an  helpless,  though  a  holy  man :  "  Alas !  my  mas- 
ter how  shall  we  do?  we  are  undone,  for  we  have  no  power 
to  withstand  the  Syrian  army."  But,  anon,  he  sees  the  moun- 
tain shining  around  them  with  celestial  guards,  and  covered 
with  the  flaming  chariots  of  the  King  of  glory.  Now,  O  saint ! 
Elisha's  God  is  thy  God,  and  the  standing  forces  of  eternity 
nre  still  the  same,  being  truly  the  immortal  legion;  yea,  their 
employment  is  also  the  same,  till  all  the  saints  are  brought 
safe  to  glory. 

When  on  a  journey  thou  pattest  up  at  an  inn,  thou  mayst 
be  obliged  to  take  the  worst  room,  while  others,  who  have  a 
grand  retinue,  and  numerous  attendants,  have  the  best  lodg- 
ings; but  what  thinkest  thou  of  this,  that  not  only  angels 
should  be  thy  guards,  but  the  Lord  God  of  gods,  the  Lord  God 
of  Gods !  should  himself  be  thy  watchman?  How  secure,  then, 
seeing  thine  omnipotent  Guardian  neither  slumbers  nor  sleeps  I 
If,  under  thy  earthly  sovereign,  thou  art  called  to  the  martial 
plain,  thou  mayst  pitch  thy  tent  in  the  open  field,  while  the 
general  of  the  army  fixes  his  splendid  pavilion  in  the  centre, 
yet  only  men  encamp  around  him;  but  wherever  thou  pitch- 
est,  "the  angel  of  the  Lord  encampeth  round  about  thee." — ' 
What,  then,  should  thy  conduct  be,  O  thou  that  art  highly  fa- 
voured of  the  Lord  I  Thou  shouldst  study  holiness  in  the  high- 
est degree,  in  gratitude  to  him  who  deals  so  with  thee;  and 
humility,  that  thou  mayst  never  forget  thyself,  and  so  cease 
to  wonder  at  the  heavenly  condescension !  Is  it  thy  part,  O 
saint!  when  so  honoured,  so  defended  by  the  King,  to  hold 
disloyal  conferences  with  his  implacable  enemies,  self,  sin, 
Satan,  against  whom  the  "  Lord  hath  sworn  that  he  will  have 
war  for  ever?"  When  he,  in  redeeming  grace,  has  raised 
thee  up  to  heaven,  wilt  thou  through  sin  debase  thyself  to  hell? 
Now,  O  saint,  thou  art  no  less  happy,  and  thy  condition  no 
less  grand  than  this.  Live,  then  above  the  world  and  its 
vanities,  with  a  greatness  of  soul  that  evidences  thy  divine 
descent,  till  the  day  come,  in  which  thou  shalt  be  exalted  to 
that  glory,  of  which  thou  art  now  an  expectant,  candidate, 
and  heir. 


158  SOLITUDE  SWEETENED;  OR, 

MEDITATION  XCH. 

MERCIES,  THOUGH    APPARENTLY    DELAYED,  COME   AT    THE   AP' 
POINTED    TIIVIE. 

Alicant  Bay,  May  2,  1759. 

How  is  it  that  thoughts  rise  in  my  mind  about  the  promise 
proving  abortive?  or  how  can  I  conclude  that  the  delays  of 
Providence  are  ill  timed  and  unkind?  Yet,  God,  notwithstan- 
ding all  the  risings  of  unbelief  in  my  breast,  is  punctual  to  a 
day.  Hence  says  Moses,  that  God  brought  forth  the  children 
of  Israel  in  the  ^'self-same  day''"'  that  he  had  promised,  and 
that  their  sojourning  in  the  land  of  Egypt  was  completely  ex- 
pired. But  what  a  groaning  time  did  the  poor  Israelits  under- 
go! Their  service  was  with  rigour,  their  bondage  was  bitter, 
their  oppression  unsupportable,  and  the  cruelty  of  their  foes 
had  arrived  at  that  infernal  pitch,  as  to  plunge  their  helpless 
males  into  the  river!  At  length,  in  this  melancholy  time, 
Moses  was  born,-  but  this  sad  season  was  spun  out  till  he  was 
forty  years  old,  before  he  hinted  to  his  brethren  that  he  it 
was  that  should  deliver  them.  Yet  this  faint  dawn  of  relief 
immediately  disappears ;  Moses  is  no  more  to  be  seen  or  heard 
of  in  all  the  land  of  Egypt,  and  the  night  of  sore  affliction  is 
protracted  f(.)r  another  forty  years.  Now,  what  cogitations  of 
heart,  may  I  suppose,  struggled  all  this  time  in  the  breasts 
of  Jacob's  sons,  in  tiie  breast  of  Moses !  Well  he  knew  in 
what  deplorable  circumstances  he  had  left  his  brethren,  nor 
knew  he  how  their  bondage  might  be  increased  in  his  ab- 
sence; yet,  in  the  account  of  their  glorious  deliverance,  he 
confesses  that  God  was  a  God  of  truth,  and  that,  however  he 
seemed  to  delay,  still  his  suffering  people  was  brought  forth 
from  the  iron  furnace  at  the  appointed  time,  and  not  a  day 
later  than  the  promise. 

Have  I,  then,  any  reason  to  complain  of  days  and  months 
of  delay?  No;  God  has  appointed  a  set  time,  and  at  the  set 
time  will  remember  me ;  and  it  well  becomes  me,  though  the 
time  should  seem  long  in  my  view,  to  wait  with  patience  for 
it.  God  has  in  all  ages  so  dealt  with  his  people  for  the  exer- 
cise of  their  graces:  and  these  trials,  like  the  instruments  of 
the  husbandman,  breaking  up  the  fallow-ground  of  their  heart, 
make  them  bring  forth  a  plenteous  crop  of  precious  fruits, 
whence  accrues  an  increase  of  glory  to  God,  and  unspeakble 
joy  to  their  own  souls,  through  the  ages  of  eternity!  and  is 


MISCELLANEOUS  MEDITATIONS.  159 

not  this  more  than  all  that  can  rise  from  the  present  and  spee- 
dy performance  of  the  promised  blessing? 

Then  sit  still,  my  soul,  and  calmly  wait  the  end,  wondering 
more  that  justly-deserved  judgments  are  not  immediately  exe- 
cuted against  thee,  than  that  expected  blessings  are  for  a 
while  withheld. 


MEDITATION  XCIII. 

THE   WORLD    DEEP   KOOTED   IN   THE   AFFECTIONS. 

Sailing  near  Malaga,  May  9,  1759. 

How  often,  when  reading  the  history  of  the  children  of 
Israel  going  up  out  of  Egypt,  have  I  condemned  their  longing 
for  the  flesh-pots,  and  other  things  wherewith  they  had  been 
entertained  in  the  land  of  their  bondage,  when  they  had  Ca- 
naan before  them!  But  now  I  may  turn  from  them,  and  leave 
my  complaint  upon  myself,  since  guilty  of  the  same  sin.  If 
my  hopes  are  fixed  in  eternity,  why  take  I  pleasure  in  the 
things  of  time?  Will  I  by  profession  seek  after  immortality, 
yet  practically  pursue  dying  vanities?  O!  when  shall  the 
world  cease  to  allure  me,  cease  to  find  reception  in  my  soul? 
When  shall  the  beautiful  field,  while  I  behold  the  better  coun- 
try, become  as  a  barren  wilderness  to  me;  and  the  .fine  flower 
garden,  as  the  top  of  a  rock  that  is  neither  ploughed  nor  sown? 
When  shall  honour  be  to  me  as  disagreeable  as  the  din  and 
confusion  of  great  cities,  and  fame  as  the  tumultuous  noise  of 
an  enraged  mob,  when  the  most  part  know  not  wherefore 
they  are  come  together?  When  shall  my  well-informed  judg- 
ment esteem  riches  no  better  than  wild  brier,  whose  single 
flower  a-top  is  attended  with  innumerable  prickles  round  about 
below?  When  shall  I  possess  unenvied  solitude,  and  retire 
into  mine  own  breast,  counting  it  an  happiness  neither  much 
know,  or  to  be  known,  in  a  vain,  a  transitory  world?  Can  an 
old  man,  who  is  half  blind,  and  half  deaf,  be  delighted  with 
the  harmony  of  sounds,  the  neatness  and  richness  of  attire, 
and  the  frolicsome  amusements  of  youth?  and  should  not  the 
growth  of  grace,  (how  sad  my  condition !)  give  a  greater  dis- 
relish to  the  pleasures  of  the  world,  than  the  decays  of  nature? 
Henceforth  may  I  use  the  world  as  not  abusing  either  it  or 
myself!  How  would  it  look  in  one  sent  express  from  his  prince, 
on  matters  of  the  last  importance,  to  sit  down  by  the  first 


160  SOLITUDE  SWEETENED;  OR, 

pleasant  grove  he  came  to,  and  forget  his  despatch,  till  the 
night  had  wrapt  him  up  in  darkness,  when  he  could  not  pur- 
sue his  journey?  So  I  am  on  the  express  of  salvation,  by  order 
of  the  Prince  of  the  kings  of  the  earth,  who  has  commanded 
me  to  run  while  I  have  the  light,  and  work  while  I  have  the 
day;  not  to  quit  my  pilgrim-staff,  ungird  my  loins,  or  forego 
my  travelling  posture,  till  got  within  the  vail ;  nor  to  let  my 
affections  sit  down  on  any  thing  below,  lest  the  shadows  of 
the  everlasting  evening  be  stretched  out,  and  thickest  dark- 
ness cover  me!  As  men  look  on  children,  in  all  their  gay  ima- 
ginations and  sportive  jollity,  with  pity  and  disdain,  so  should 
I  look  on  the  grandeur  of  the  world,  which  is  more  so  in  com- 
parison of  diviner  glories,  of  sublimer  bliss. 

But,  when  Israel  came  near  the  promised  land,  the  plea- 
sant inheritance,  there  was  not  one  word  of  Egypt  and  all  its 
dishes ;  so,  as  a  sign  that  I  am  drawing  near  the  better  coun- 
try to  inherit  it  for  eternity,  let  the  things  of  this  world  not 
once  be  named  by  me,  as  becomes  an  expectant  of  the  vast 
reserve  of  love.  O  happy  day !  when  all  shall  be  tasteless 
and  insipid  but  Christ;  when  this  struggle  between  my  carnal 
desires  and  renewed  affections,  shall  issue  in  complete  victory 
over  the  creature  and  its  enchanting  charms.. 


MEDITATION  XCIV. 

TRUE  RICHES. 

Gibraltar  Mole,  May  20,  1759. 

What,  saint!  dost  thou  complain  of  poverty?  Dost  thou  cry 
out  of  want?  If  thou  art  poor  in  any  thing,  it  is  in  thy  views 
and  apprehensions  of  thine  inheritance,  they  are  so  shallow 
and  confined.  But,  as  God  said  to  Abraham  of  his  seed,  so 
says  he  to  thee  of  thy  possessions,  "  See  if  thou  canst  count 
them  all  up."  Knowest  thou  the  measure  of  thine  inheri- 
tance, or  the  breadth  and  boundary  of  thy  kingdom?  Survey 
the  midnight-sky,  and  see  the  sparkling  orbs  above,  these  are 
all  thine  own;  and  if  they  can  advantage  thy  soul,  and  bring 
about  thy  good,  not  one  of  them  shall  be  withheld  from  thee, 
seeing  thou  art  the  King's  son.  Now,  how  rich  art  thou,  if, 
as  philosophers  say,  every  twinkling  star  be  a  sun  to  depen- 
dent orbs  that  form  their  system?  Canst  thou,  then,  be  cast 
down  for  a  foot-breadth  of  this  world  below  ? 


MISCELLANE0I3S  MEDITATIONS.  161 

"But,  Oh!"  repliest  thou,  "you  would  not  talk  at  such  a 
rate,  did  you  know  my  troubles.  Heaven  is  conscious  that  I 
am  daily  groaning  under  poverty  and  affliction,  and  that  my 
thoughts  are  divided  and  distracted,  while  fear  of  miseries  at 
one  time  assails  me,  and  at  another  time,  hope  in  his  mercy 
composes  my  mind :  While  now  I  would  fain  have  confidence 
in  the  promise,  and  then  am  all  anxiety  about  the  providence. 
Now,  if  it  were  as  thou  sayest,  why  is  all  this  befallen  me? 
why  is  it  thus  with  me?" 

What,  saint!  thinkest  thou  that  the  promises  are  illusive 
words,  or  that  God  speaks  ironically  to  his  people  ?  No,  but 
with  the  sincerity  of  a  true  friend,  with  the  affection  of  a  ten- 
der father.  It  fares  no  otherwise  with  thee  in  all  thy  com- 
plaints, than  with  a  young  heir  to  a  great  estate,  who  is  fed 
sparingly,  and  put  under  severer  discipline  than  others  who 
have  not  sych  great  expectations.  He  is  not  able  to  compre- 
hend the  meaning  of  such  hard  usage,  till  he  grows  up,,  and 
then  he  finds  himself  possessed  of  a  regular  appetite,  a  fine 
state  of  health,  and  a  vigorous  constitution,  as  well  as  of  an 
extensive  inheritance,  which  gluttony  and  licentiousness  in 
younger  years  might  have  destroyed.  So  thou,  O  saint!  when 
grown  up  to  the  measure  of  a  perfect  man  in  Christ  Jesus, 
(tar  while  in  this  world  thou  art  but  of  yesterday,  and  know- 
est  nothing,)  thou  shalt  see  the  excellent  use  of  afflictions, 
and  the  noble  design  of  keeping  thee  at  a  poor  table  of  uncrea- 
ted comforts,  lest  the  satisfying  of  thy  carnal  appetite  had  sent 
leanness  into  thy  soul.  Then  all  his  ways  shall  be  made  plain, 
which  must  remain  unriddled  till  the  mystery  of  providence 
be  opened  up  in  the  light  of  glory.  All  things,  then,  are 
yours;  and  the  earth  and  the  fullness  thereof,  sun,  moon,  and 
starry  heavens,  are  but  the  least  part  of  thy  possession,  who 
has  a  right  to  the  bright  and  morning  star  of  eternity,  to  the 
Creator  of  the  ends  of  the  earth,  to  God  Almighty,  as  thy 
shield  and  exceeding  great  reward. 

How  like  the  Possessor  of  heaven  and  earth  art  thou !  for 
as  this  is  his  footstool,  so  the  woman,  (the  church  in  all  her 
members,)  that  is  clothed  with  the  sun,  has  the  moon,  (the 
earth,)  under  her  feet!  W'hy,  then,  anxious  about  a  posses- 
sion on  that  v/hich  is  not  only  God's  footstool,  but  should  be 
thine?  Wouldst  thou  appear  in  all  thy  state  while  in  the  des- 
ert, the  land  of  thy  pilgrimage;  since  the  better  country, 
where  the  King  of  glory  has  his  royal  pavillion  and  resi- 
dence, lies  before  thee  to  be  inherited?  Thine  eyes  may 
climb  to  the  stars,  and  sav.  These  arc  mine.     But  why  ter- 

o2 


162  SOLITUDE  SWEETENED;  OR, 

minate  there?  Faith  may  rise  higher,  and  claim  him  who 
cqunts  their  numbers,  and  gives  them  all  their  names.  O 
how  at  once  thy  possessions  grow  too  vast  to  be  described, 
and  extend  infinitely  on  every  hand!  God,  in  all  his  glorious 
perfections,  reconciled  in  his  Son,  who  is  appointed  heir  of  all 
things,  is  yours,  and  you  are  his!  Why,  then  be  disquieted 
about  dust  and  ashes,  wind  and  vanity,  when  the  unseen  re- 
alities of  eternity  are  before  you,  and  shall  give  the  purest 
joy,  and  most  refined  pleasure  in  the  eternal  possession. 


MEDITATION  XCV. 

THE    CASTING    OF    THE    SCALES    OR    BALANCES. 

GibraUar  Mole,  May  36,  1759. 

There  is  a  real  difference  between  the  righteous  and  the 
wicked,  for  the  one  is  the  heir  of  bliss,  the  other  the  child  of 
the  curse.  But  O  how  is  the  appearance  misrepresented  and 
inverted,  in  the  eye  of  carnal  men !  The  wicked  are  ac- 
counted happy,  and  the  saints  the  most  miserable  of  all  men. 
But  let  us  fight  the  worldlings  with  their  own  weapons.  The 
wicked,  as  the  world  continues  not,  (this  they  must  all  con- 
fess,) are  travelling  through  the  evening  twilight  of  declining 
grandeur  to  the  darkness  of  eternal  night.  But  the  saints,  as 
the  world  to  come,  for  which  they  wait  and  hope,  is  perma- 
nent, are  marching  through  the  growing  beams  of  morning 
light  to  the  perpetual  noon  of  glory.  Truly,  now-a-days,  She 
wicked  seem  to  have  the  right  hand  of  the  just,  and  their  rod 
lies  heavy  on  the  back  of  the  righteous;  but  they  shall  I  e 
found  on  the  left  hand  in  the  day  when  distinctions  most 
avail,  and  over  them  shall  the  upright  have  dominion  in  the 
morning.  The  one  may  go  mourning,  and  pour  out  theii 
complaint  before  God,  while  the  others  spend  their  days  in 
mirth,  and  rejoice  at  the  sound  of  the  organ:  but  the  sorrow 
of  the  one  shall  be  turned  into  everlasting  joy,  while  the  songs 
of  the  other  shall  issue  in  eternal  bowlings. 

Great  men  weigh  valuable  in  the  balance  of  the  world, 
while  the  saints  are  accounted  as  the  oflTscouring  of  all 
things;  nevertheless,  in  the  balance  of  the  sanctuary,  when 
both  are  weighed,  the  sinner  shall  be  found  wanting,  but  "  the 
precious  sons  of  Zion  shall  be  comparable  to  fine  gold." 


MISCELLANEOUS  MEDITATIONS.  163 

Now,  dare  I  calculate  with  the  world,  and  call  them  happy 
whom  the  world  counts  happy  ?  Or,  more  daring  still,  dare  I 
choose  to  he  where  happiness,  sacred  happiness,  is  not  to  be 
found?  However  beautiful  the  evening  be,  it  is  soon  black 
night;  but  however  cloudy  the  morning  be,  it  is  soon  broad 
day.  So  it  was  with  Dives,  who,  dragged  from  his  luxurious 
table  and  flowing  cups,  is  plunged  into  the  lake,  and  lifts  up 
nis  eyes  amidst  devouring  flames,  parched,  and  petitioning 
for  one  drop  of  water  to  cool  his  scorched  tongue ;  while  La- 
zarus, full  of  sores,  and  without  attendance  at  the  inhospitable 
gate,  except  the  kindly  dogs,  is  wafted  by  an  heavenly  band 
from  all  his  sorrows,  to  the  bosom  of  the  friend  of  God,  and 
set  down  to  banquet  richly  at  the  table  of  eternal  love. — 
Surely,  then,  my  choice,  shall  be  to  live  in  their  humble,  die 
in  their  hopeful,  and  rise  to  their  happy  condition. 


MEDITATION  XCVI. 

AFFLICTION   THE   CODION   LOT    OF   THE   SAINTS. 

Gibraltar  Mole,  June  3,  1759. 

When  I  consider  the  conduct  of  Providence  towards  all 
his  saints,  I  should  rather  be  astonished  that  I  am  permitted 
to  pass  through  the  world  not  more  chastised,  than  take  it 
amiss  that  I  am  chastened  every  morning.  And  surely, 
were  I  free  from  afllictions,  whereof  all  are  partakers,  I  might 
infer,  that  I  were  a  bastard,  not  a  son.  Whatever  be  my 
affliction,  the  wisdom  of  him  who  sends  it  should  make  me  em- 
brace and  bear  it  without  a  grudge.  Though  it  springs  not 
out  of  the  dust,  nor  comes  at  random,  yet  man  is  born  to  trouble 
as  the  sparks  fly  upward ;  and  even  some  of  his  favourite  ones 
have,  for  wise  ends,  had  the  severest  afllictions.  The  wis- 
dom of  God,  however,  in  afflicting  his  people,  is  folly  to  the 
world,  who  would  compute  love  and  hatred  by  common  provi- 
dences; and  therefore  they  cry  out,  as  the  ignorant  Jews  of  old, 
to  the  Captain  of  our  salvation,  who  himself  was  made  perfect 
through  suffering,  "  Let  him  deliver  them,  if  he  delighteth 
in  them." 

Again,  as  the  infinite  goodness  of  God  shines  in  sending 
afflictions,  though  the  scales  on  mine  eyes  hinder  me  from 
seeing  all  their  beauty,  insomuch  that  I  often  wonder  why 
it  fares  so  and  so  with  me,  and  would  fain  essay  to  swallow 


164  SOLITUDE  SWEETENED;  OR, 

up  all  in  submission  and  faith,  believing  the  veracity  of  the 
promise,  that  all  things  shall  work  together  for  good  to  them 
that  are  the  called  and  chosen  of  God :  I  say,  as  his  goodness 
appears  in  sending  them,  so  the  divine  wisdom  is  conspicuous 
m  their  variety.  Abraham,  the  friend  of  God,  had  a  trial 
which  would  have  startled  the  whole  world  of  believers. — 
Isaac  and  Jacob,  heirs  of  the  same  promise;  Moses  the  man, 
and  Aaron  the  saint,  of  God;  Joshua  and  the  Judges;  Job, 
David,  and  his  royal  line ;  Samuel  and  the  prophets ;  yea,  the 
Lamb  and  his  Apostles,  had  afflictions  of  every  kind,  in  sub- 
stance and  estate,  in  relations  and  connexions,  in  name  and 
character,  in  soul  and  body.  Now,  such  has  been  the  con- 
duct of  God  these  five  thousand  years  with  his  church  and 
people;  and  had  not  this  government  of  his  house  been  both 
for  his  own  glory,  and  the  good  of  his  people,  such  a  wise 
Father,  of  whom  the  whole  family  in  heaven  and  earth  is 
named,  would  by  this  time  have  changed  the  manner  of  his 
procedure  towards  his  own.  But  who  can  doubt  the  wisdom 
and  goodness  of  his  conduct,  who  considers,  that  through 
this  discipline  many  thousands  are  gone  to  glory,  and  are 
this  day  happy  in  their  joyful  harvest  from  their  weeping 
seed-time  ? 

How  happy  is  it  for  me  that  the  world  often  gives  me  the 
slip,  that  I  may  forsake  the  world,  and  look  more  out  for  the 
better  country : — That  men  often  prove  false  to  me,  that  1 
may  rely  only  on  the  God  of  truth : — That  wants  beset  me  on 
every  side,  that  I  by  faith  may  set  myself  down  at  the  gate 
of  heaven,  and,  in  the  promise,  and  in  his  fulness,  find  a  rich 
supply: — That  death  now  and  then  cuts  off  a  relation,  that  I 
may  more  remember  mine  own  end,  the  immortal  world,  and 
him  who  is  the  resurrection  and  the  life.  Affliction  ren- 
ders the  creature  tasteless,  the  world  barren,  and  dispels  the 
intoxicating  juice  of  carnal  pleasures  and  sensual  delights. 
It  breaks  the  sleep  of  security,  and  awakens  and  rouses  up  to 
duties.  Even  the  saints  themselves  are  more  frequent  and 
fervent  in  their  devotions,  under  the  rod  of  affliction;  and 
many  in  trouble  visit  the  throne  of  grace,  (dear  throne! 
to  which  all  have  access,)  and  pour  out  a  prayer  when  his 
chastening  hand  is  upon  them,  who -before  were  utter  stran- 
gers both  to  the  place  and  the  employment.  I  verily  believe 
the  whole  church  of  the  first-born  are  children  of  the  cross, 
and  have  drunk  of  the  cup  of  affliction,  sweetened  by  Christ's 
drinking  so  largely  of  it.  Now,  would  I  go  another  way  to 
heaven  than  the  redeemed  have  trode  in?     Would  I  walk 


MISCELLANEOUS  MEDITATIONS.  165 

Zion-wards  out  of  the  King's  high- way,  out  of  the  covenant? 
However  much  in  the  dark  I  may  be  about  particular  provi- 
dences, and  singular  afflictions,  till  all  things  are  cleared  up 
above,  yet,  in  general,  I  shall  welcome  whatever  may  loose 
me  from  this  world,  and  bring  me  nearer  God. 


MEDITATION  XCVII. 

THE    GLORIOUS    FRUITS    OF   SAIS'CTIFIED    AFFLICTION. 

June  4,  1759. 

Two  things  render  affliction  either  easy  or  intolerable,  to 
wit,  its  kind,  and  Continuance.  If  it  be  ponderous  and  crush- 
ing, and  withal  continual;  this  makes  affliction  break  all  the 
bones,  and  wound  the  very  spirits.  But  when  it  is  light,  and 
over  in  a  moment,  which  is  the  case  with  all  the  afflictions 
that  befal  the  sons  of  God,  I  wonder  why  or  how  I  can  com- 
plain. But  how  astonishing  beyond  expression  must  it  be, 
that  this  light  and  transitory  load  of  affliction  should  work  for 
me  a  far  more  exceeding  and  eternal  weight  of  glory  1 

Truly  I  have  no  reason  to  cry  out  of  my  troubles  and 
trials,  since  they  work  more  good  for  me  than  now  I  can 
conceive.  And  little  do  I  think,  while  grappling  with  my 
afflictions  and  fears,  what  they  are  procuring  for  me  in  the 
highest  heavens ;  God  having  so  connected  the  seed-time  of 
tears  with  the  harvest  of  glory,  that  they  who  sow  weeping, 
shall  reap  with  everlasting  joy.  Would  I  grudge  to  carry 
a  stone  for  a  day  or  two,  if  assured  that  when  I  laid  it  down, 
I  should  receive  a  crown  of  gold  ?  Why,  then,  repine  under 
my  afflictions  ? 

But,  again,  what  proportion  is  there  between  the  cross  and 
the  crown,  the  trial  and  the  triumph,  the  affliction  and  the 
comfort,  the  burden  of  grief  and  the  exceeding  weight  of 
glory?  No  more  than  between  the  glorious  Giver  and  glo- 
rified receiver.  Here  our  afflictions  own  the  creature  as  the 
instrument,  and  sometimes  have  their  origin  in  imagination  ; 
here  they  are  light,  and  they  are  transitory;  but  the  glory 
above  is  massy  and  weighty,  is  permanent  and  eternal, 
and  is  the  immediate  gift  of  God,  neither  by  nor  from  the 
creature. 

Moreover,  affliction  works  for  our  good,  even  here :  For, 
(1.)  To  the  saints,  it  bears,  as  it  were,  its  own  reward  in  its 
bosom,  yielding  to  all  that  are  rightly  exercised  therewith  the 


166  SOLITUDE  SWEETENED;  OR, 

peaceable  fruits  of  righteousness.  It  deadens  the  pleasures  of 
sense,  and  gives  the  soul  a  relish  for  spiritual  things;  yea,  it 
divorces  the  soul  from  the  creature,  and  draws  it  near  to  God. 
(2.)  There  is  no  proportion  between  all  that  can  befal  the 
saints  in  this  state,  and  that  joy  wherewith  they  shall  be  com- 
forted in  the  better  life.  In  none  of  the  sons  of  men  do  aH  af- 
flictions meet  at  one  and  the  same  time ;  Job's  case  came  near- 
est it,  but  at  all  times  he  had  the  exercise  of  his  reason,  and  the 
testimony  of  a  good  conscience,  with  an  invincible  faith  in 
God,  which  made  him  conquer  even  while  he  seemed  to  fall. 
The  afflictions,  then,  of  saints,  are  verily  light;  but  their 
future  glory  is  a  weight  filling  every  power,  replenishing  ev- 
ery faculty,  overflowing  the  whole  soul,  and  satisfying  every 
desire.  Now,  in  all  the  sons  of  God,  the  heirs  of  glory,  every 
heavenly  gift,  every  blessing  of  love,  every  degree  of  felicity, 
every  beam  of  glory,  centers,  meets,  and  rests  forever. 
Therefore,  there  is  no  proportion  between  their  sufferings  and 
their  consolation.  (3.)  Affliction  is  of  no  continuance;  the 
apostle  elegantly  expresses  it  by  a  moment,  which  of  all  times 
is  the  shortest.  And  indeed  though  the  affliction  were  severe 
and  very  ponderous,  yet  this  lightens  it  much,  and  that  it  is 
over  and  gone  in  a  moment,  no  sooner  felt  than  fled,  to  re- 
turn no  more;  but  the  exceeding  weight  of  glory,  to  screw 
up  their  felicity  to  the  highest  degree,  is  also  eternal. 

But  some  may  think.  How  can  affliction  be  thought  either 
light,  or  but  for  a  moment,  since,  for  their  part,  it  is  all  they 
can  do  to  support  under  the  pressure  and  weight  of  their 
many  adversities?  And  as  to  their  being  over  in  a  moment, 
they  rather  think  with  Heman,  "  that  they  are  afflicted,  and 
ready  to  die  from  their  youth  up;"  or,  with  Asaph,  that 
they  are  "plagued  all  the  day  long,  and  chastised  every 
morning." 

But,  as  to  the  first,  no  afflictions  befal  the  saints  that  can 
destroy  their  frame,  though  they  may  dissolve  the  union  be- 
tween soul  and  body.  Yea,  though  the  outward  man  be 
crushed,  and  seem  to  perish,  yet  it  is  to  our  advantage,  for 
thereby  the  inward  man  is  renewed  day  by  day,  and  grows 
up  in  strength  unto  eternal  glory.  And  this  mitigation  arises 
from  the  divine  sympathy  of  him,  who  in  all  their  afflictions 
is  afflicted.  Moreover,  how  often  does  the  joy  that  God  pours 
into  the  soul,  in  the  time  of  affliction,  overbalance  and  down- 
weigh  all  the  sorrow  that  arises  from  them. 

And,  as  to  the  second  complaint,  of  continuance ;  as  a  mo- 
ment bears  no  proportion  to  one's  life,  so  our  whole  life  bears 


MISCELLANEOUS  MEDITATIONS.  167 

no  proportion  to  the  eternity  of  glory  which  shall  take  place, 
when  the  hour  glass  of  time  has  not  a  sand  left,  and  cannot 
be  turned.  A  moment  stays  not,  and  when  gone  cannot  be 
remembered;  for  even  millions  put  together  make  but  a  dura- 
lion,  which,  when  past,  is  only  like  a  tale  that  is  told.  Now, 
life  consists  of  so  many  moments,  therefore  a  moment  bears 
soms  proportion  to  our  life,  though  very  small ;  but  eternity  is 
not  composed  of  life-time  or  ages,  therefore  the  whole  life 
bears  no  proportion  to  eternity.  That  which  endures  but  for 
a  while  may  be  divided  into  the  smallest  denomination,  but 
what  continues  for  ever  cannot  be  broken  down  into  num- 
bers.— Now,  is  it  much  to  pass  through  the  shallow  stream  of 
affliction,  that  can  rise  but  to  the  ankles,  in  order  to  plunge 
into  the  pleasures  of  his  right  hand,  which  are  a  great  river, 
even  waters  to  swim  in?  Can  any  child  of  heaven  quarrel 
with  the  kindness  of  God,  who  makes  light  and  momentary 
affliction  work  for  them  a  far  more  exceeding  and  eternal 
weight  of  glory  ? 

Take  courage,  then,  my  soul,  and  be  strong;  look  into  God's 
dealing  with  thee,  for  his  ways  can  stand  the  strictest  search, 
as  through  them  all,  even  in  the  afflicting  hand,  fatherly  kind- 
ness and  eternal  love  shine  forth.  Now  I  see  what  I  never 
saw  before,  that  afflictions  sanctified  are  indulgences,  and  tri- 
als the  special  gifts  of  Heaven.  And  I  do  not  wonder  that  all 
the  saints  are,  I  say  not  punished,  but  privileged  with  them, 
of  one  kind  or  another;  since  they  here  keep  sin  low,  and  for 
them  accumulate  eternal  weights  of  glory  in  the  other  world. 
My  not  looking  into  the  ways  of  divine  wisdom,  and  to  the 
extent  of  the  promises,  has  made  me  have  very  odd  thoughts 
of  afflictions;  and,  concluding  them  to  be  the  signs  of  divine 
displeasure,  I  have  been  ready  to  question  my  interest  in  God, 
and  difficuited  how  to  understand  the  word  of  truth.  But  now 
I  see,  that  though  sometimes  he  sends  afflictions  to  chastise 
his  saints  for  sin,  and  curb  their  carnal  affections,  (and  how 
kind  is  it  thereby  to  punish  sin,  and  prepare  them  for  glory, 
and  glory  for  them!)  yet,  that  at  other  times  he  sends  them  to 
improve  the  soul,  and  exercise  every  grace  in  his  saints. 
Why,  then,  do  not  I,  like  the  great  apostle  of  old,  glory  in  tri- 
bulation, which,  where  grace  is  in  exercise,  sets  all  the  wheels 
of  the  soul  in  motion;  tribulation  working  patience;  patience, 
experience;  and  experience,  hope;  and  hope,  being  no  way 
ashamed  to  confess  her  confidence  in  him  who  has  shed  his 
love  abroad  in  the  heart  by  the  Holy  Ghost,  gives  a  heavenly 
boldness. — Should  I  then  be  disconsolate,  because  some  fogs 


168  SOLITUDE  SWEETENED;  OR, 

dwell  on  the  eyelids  of  everlasting  morn,  which,  when  the  sun 
arises,  shall  never  more  be  seen?  Should  any  shades  in  this 
early  twilight  give  sorrow,  which  are  to  be  swallowed  up  in 
the  brightness  of  eternal  noon?  A  little  patience,  and  I  am 
past  every  one  of  my  troubles,  and  possessed  of  all  the  trans- 
ports of  perpetual  day. 

Even  from  the  vastness  of  my  affliction  and  sorrow  here, 
solid  joy  may  rise ;  for  if  affliction  sometimes  almost  crush 
me,  and  I  am  sometimes  like  to  fall  under  it,  ought  I  not  to 
consider,  that  this  weight  of  glory  shall  far,  very  far,  exceed 
the  present  burden?  Now,  if  the  one  be  so  much,  how  much 
more,  infinitely  much  more,  will  the  other  be !  Yea,  it  shall 
be  such,  that  were  I  not  replenished  with  immortality,  and 
upheld  by  the  Most  High,  I  should  fall  under  the  insupporta- 
ble emanations  of  divine  glory.  But  I  shall  be  all  might  for 
that  happy  state,  where,  to  my  sweet  experience,  I  shall 
learn,  that  my  light  afflictions,  which  was  but  for  a  moment, 
wrought  for  me  a  far  more  exceeding  and  eternal  weight 
of  glory! 


MEDITATION  XCVIII. 

GOD    HIS    people's    INHERITANCE. 

Gibraltar  Mole,  June  6,  1759. 

The  priests  in  Israel  were  allowed  to  approach  nearer  to 
God  than  others,  and  were  enriched  with  many  excellent  pri- 
veleges ;  yet  these  favourite  ones  were  to  have  no  possession 
in  the  land.  Was  this  because  he  loved  them  not  like  the 
other  tribes,  or  would  show  himself  unkind  to  his  own?  Noj 
it  was  because  he  loved  them  extremely,  and  would  give  them 
no  less  than  himself  for  their  inheritance.  Why,  then,  should 
it  seem  hard  to  me  to  have  little  or  nothing  in  this  world,  who 
have  such  a  possession  as  the  Most  High  God,  possessor  of 
heaven  and  earth? 

But,  replies  repining  Incredulity,  "  These  priests  were  se- 
cured of  the  ty the,  and  a  certain  portion  their  sacrifices ;  now, 
had  I  only  sufficient  for  an  honest  livelihood,  I  would  seek  no 
more."  Ah!  wicked  fears,  impious  doubts!  Is  it,  not  in  the 
power  of  the  same  Lord  to  furnish  two  tables  alike?  They 
fed  at  his  altar,  at  the  table  of  his  offerings,  that  they  might 
ever  be  present  with  him.  Was  not  this  kindness?  I  feed  at 
the  table  of  his  providence,,  that  I  may  daily  make  my  prayer 


MISCELLANEOUS  MEDITATIONS.  169 

to  him,  ^  Give  us  this  day  our  daily  bread,''  and  depend  upon 
him.  Is  not  this  kindness?  Is  not  the  one  as  sure  as  the 
other?  A  bad* season  made  a  thin  harvest,  consequently  the 
tythe  was  less.  The  provider  is  the  same  Lord,  the  promise 
is  the  same  truth,  and  all  things  are  still  in  the  same  hand. 
Now,  how  agreeable  and  becoming  is  it,  that  such  as  are  a 
peculiar  people,  a  chosen  nation,  a  royal  priesthood,  as  all  his 
saints  are,  should  be  deprived  of  these  creature  enjoyments, 
which  might  deprive  them  of  nobler  privileges,  and  more 
spiritual  possessicms!  It  is  the  wisdom  of  those  that  would 
dwell  near  God,  to  be  divorced  from  the  world ;  but  since  this, 
in  the  greatness  of  our  folly,  is  not  our  choice,  it  is  good  in 
God,  in  his  infinite  wisdom,  to  confer  such  kindness  on  us,  as 
it  were  against  our  will;  thus  keeping  us  empty-handed  of 
worldly  possessions,  that  we  may  accept  of  himself,  the  better 
inheritance. 

He  that  is  not,  though  deprived  of  all  things,  not  only 
pleased,  but  transported  with  this  promise,  ^^  I  am  thy  posses- 
sion, I  am  thine  inheritance,"  has  no  notion  of  bliss,  nor  could 
the  whole  world  bestowed  on  that  man  make  him  happy. 
Oh!  consummate  madness!  so  to  mistake  between  imaginary 
and  real,  shadowy  and  substantial,  transient  and  eternal 
things!  for  this  world  at  best,  (the  experience  of  all  mankind 
will  prove  it,)  is  but  a  common  under  a  curse  j  but  the  divine 
inheritance  contains  fields  of  glory,  paradises  of  bliss,  rivers 
of  life,  oceans  of  love,  scenes  of  pleasures,  heavens  of  ecstacy, 
yea,  in  a  word,  the  plenitude  of  God, 


MEDITATION  XCIX, 

DISTANCE    DIMINISHES    VIEWS, 

Gibraltar  Mole,  June  8,  1758. 

Things  at  a  distance  seem  vastly  less  than  what  they  really 
are.  The  lofty  hill  that  affords  a  noble  prospect  at  the  foot, 
lessens  so,  while  we  recede  from  it,  that  in  a  little  it  seems 
no  larger  than  a  mole-hill,  and  then  sinks  out  of  sight. 

Now,  how  true  does  this  hold  of  spiritual  and  eternal  things! 
What  narrow  notions  and  confined  conceptions  have  we  of 
the  world  to  come !  Nothing  but  the  eye  of  faith,  through  the 
telescope  of  revelation,  can  glance  this  after-state;  but  how 
often  do  mists  of  ignorance  darken  the  eye,  and  clouds  of  un- 
belief obscure  the  glass!  Hence  the  intuition  is  often  inte^ 
P 


170  SOLITUDE  SWEETENED;  OR, 

rupted,  and  the  view  at  best  falls  very  far  short  of  what  it  shall 
be,  when  faith  resigns  to  vision  in  the  day  of  glory.  What  a 
perverse  opinion  have  we  of  the  celestial  paradise!  It  is  so  dis- 
tant from  our  sight  and  affections,  that  we  are  apt  to  think  the 
garden  of  Grod  no  better  than  a  barren  desart,  and  that  there 
is  neither  fruit  nor  flower  in  all  the  heavenly  Eden,  We  think 
nothing  of  the  hosannas  of  the  higher  house ;  nothing  of  the 
bowlings  of  the  lowest  hell.  What  unconcerned  views  have 
we  of  the  wrath  to  come :  of  the  glory  that  shall  be  revealed ! 
We  dwell  at  such  a  distance  from  the  throne  of  grace,  that 
we  are  little  benefitted  by  the  healing  beams ;  and  the  throne 
of  glory  is  so  far  distant,  that  we  behold  but  little  of  the  hea- 
venly splendours.  Alas  I  like  children  who  peep  through  th® 
wrong  end  of  the  prospect-glass,  we  conceive  a  future  world 
to  be  of  no  great  moment,  and  we  set  death  at  such  a  distance, 
that  it  is  almost  out  of  sight!  But,  ^vere  our  glances  rightly 
guided,  we  should  believe  the  one  to  be  all  our  concern,  and 
behold  the  other  as  always  at  the  door.  The  sun  that  lights 
the  world,  by  his  great  distance  appears  to  us  only  as  a  small 
globe  of  fire ;  but,  were  he  as  near  as  the  clouds,  his  vast 
bulk  would  make  an  august,  an  awful  appearance:  and 
wherever  we  should  roll  our  eye,  it  would  be  all  one  firma- 
ment of  fire !  Even  so,  how  little  do  we  see  of  him  who  kin- 
dled up  the  sun,  and  lighted  all  the  stars !  Though  he  be  not 
far  from  every  one  of  us,  yet  we  see  him  not,  who  is  all  things 
in  all !  But  when  our  eye  is  spiritually  enlightened,  we  shall 
see  him  in  all  things,  in  heaven  above,  and  on  earth  beneath; 
in  creation  and  providence ;  in  the  scriptures  of  truth,  and  in 
the  Son  of  his  love ;  in  the  heavenly  hosts,  and  in  the  church 
of  the  first-born:  in  his  own  perfections,  and  in  every  power 
of  the  soul. 

No  wonder  that  religion  appears  ill-favoured  and  ugly  to 
the  men  of  the  world,  who  have  never  taken  a  near  look  of 
her  countenance  and  charms.  But  the  nearer  we  live  to  the 
Saviour,  the  more  of  his  loveliness  we  shall  see,  and  be  the 
more  enamoured,-  and  the  more  we  exercise  ourselves  in  re- 
ligion, the  duties  thereof  will  still  be  the  more  amiable  and 
engaging.  Now,  if  glory  at  this  great  distance,  (for  what  can 
be  more  removed  from  each  other,  than  time  and  eternity, 
this  and  the  other  world  ?)  be  so  desirable,  so  divine,  whose 
very  foresight  sheds  an  heaven  into  the  soul,  which  rejoices 
with  exceeding  great  joy,  in  hope  of  the  glory  of  God !  what 
must  it  be,  when  possessed  to  the  full?  If  the  numbered  drops 
that  water  the  fields  below  be  so  refreshful,  what  must  that 


MISCELLANEOUS  MEDITATIONS.  171 

overflowing  fulness  be  in  the  regions  above,  that  satiates  and 
replenishes  the  soul?  If  the  Sun  of  Righteousness  shines  so 
bright  in  the  firmament  of  grace,  through  all  the  clouds 
where  he  is  but  beginning  to  arise,  what  must  his  clear,  his 
unclouded  beams  be  in  the  firmament  cf  glory,  where  his 
meridian  is  eternal?  If  this  bliss,  this  happiness,  this  life, 
this  joy  and  glory,  be  accounted  by  us,  while  little  known, 
immense,  excellent,  and  infinite,  what  must  it  be,  when  be- 
held in  another  light,  possessed  in  a  higher  capacity,  and 
enjoyed  to  its  extent! 


MEDITATION  C. 

JUBILEE. 

Gibraltar  ^lole,  June  12,  1759. 

Every  thing  that  was  written  of  old  was  written  for  our 
instruction,  on  whom  the  ends  of  the  world  are  come.  Now, 
Israel,  when  redeemed  from  Egyptian  bondage,  had  both  a 
sabbatical  year  appointed  them,  and  the  great  Jubilee.  The 
first  was  every  seventh  year,  that  not  only  weeks  but  years 
might  have  their  sabbath;  and  the  last  when  a  week  of  sab- 
batical years  was  completed.  There  was  also  an  ambulatory 
release,  (if  I  may  so  call  it,)  respecting  every  individual,  when, 
after  six  years  service,  the  man-servant  and  maid-servant 
were  set  at  liberty.  All  these  Israel,  by  divine  command, 
observed;  and  though  their  deliverance  from  Egyptian  bon- 
dage was  thereby  commemorated,  yet  it  respected  a  much 
diviner  and  more  interesting  liberty.  By  one  the  land  was 
to  rest;  by  another  the  labourers  were  enlarged;  and  by  the 
third  the  lawful  heirs  returned  to  the  inheritance  of  their  fa- 
thers. And  may  not  this  prefigure,  that  wherever  the  gospel 
is  believed,  the  land  that  reeled  to  and  fro,  that  was  moved 
exceedingly,  because  the  transgressions  of  its  inhabitants 
were  heavy  upon  it,  is  favoured  with  a  kind  of  rest  and  repose, 
in  comparison  of  those  places  where  the  beams  of  the  house, 
and  the  stones  of  the  wall,  cry  out  to  one  another?  Again,  is 
not  here  prefigured  the  deliverance  of  individuals  from  the 
slavery  of  sin,  into  the  glorious  liberty  of  the  sons  of  God? 
And,  lastly,  is  not  here  shadowed  out  the  salvation  of  the 
whole  world,  from  the  ignorance,  idolatry,  and  darkness,  that 
had  overspread  all  nations? 

But  though  the  Jews  had  both  their  sabbatical  year,  and 
great  jubilee,  yet  they  could  not  be  made  perfect  without  the 


172  SOLITUDE  SWEETENED;  OR, 

gospel-dispensation.  Therefore,  all  their  grand  epochas  were 
only  typical  of  "  the  acceptable  year  of  the  Lord,"  when  the 
great  High  Priest  of  God,  with  the  trumpet  of  the  everlasting 
gospel,  proclaimed  liberty  to  the  captives,  the  opening  of  the 
prison-doors  to  them  that  were  bound,  not  only  through  all 
the  land  of  Israel,  but  to  the  ends  of  the  earth.  It  was  not 
strange  that  the  saints  who  lived  in  the  times  of  types  and 
shadows,  without  us,  should  not  be  made  perfect;  but  it  is 
strange,  that  the  saints  who  fall  asleep  in  Christ,  and  so  have 
past  their  week  of  trouble,  and  entered  on  the  year  of  release, 
on  the  sabbath  of  rest,  (so  graciously  has  God  connected 
things,)  though  possessed  of  all  felicity,  cannot,  without  us, 
who  are  expectants  of  the  same  state,  be  made  perfect;  as 
their  souls  wait  for  the  resurrection  of  their  bodies,  that  the 
whole  man  may  exalt  and  enjoy  him,  who  is  very  God  and 
very  man. 

Now,  though  the  seventh  year  was  very  pleasant  and  di- 
vine, yet  the  jubilee  in  all  respects  excelled  it  very  far,  being 
proclaimed  with  loud  sounding  trumpets  to  the  ends  of  the 
land,  inviting  the  captive  to  liberty,  and  the  impoverished 
heirs  to  their  paternal  estates.  But  the  jubilee  of  the  glori- 
ous gospel  darkens  description  itself,  being  glad  tidings  of 
great  joy  to  all  people,  and  a  general  proclamation  to  disin- 
herited spendthrifts  and  bankrupts  to  return,  through  their 
elder  Brother,  who  has  redeemed  the  mortgaged  inheritance, 
to  the  full  and  ample  possession  of  spiritual  things,  of  which 
they  shall  never  be  again  despoiled.  But  the  grandest  and 
most  glorious  jubilee  of  all,  is  the  jubilee  of  glory,  when  the 
great  trumpet  of  eternity  shall  be  blown,  and  the  saints,  who 
now  seem  outcasts  in  the  land  of  death,  shall  hear  and  assem- 
ble, and  enter  into  the  full  possession  of  the  everlasting  king- 
dom. In  this  great  and  last  jubilee,  all  former  deliverances 
shall  be  summed  up,  so  that  there  shall  be  no  after-mortgaging 
of  the  inheritance,  as  might  take  place  among  the  Israelites, 
no  fears  of  being  dispossessed  of  the  land  of  promise,  which 
often  vex  the  Christian's  breast. 

The  blast  of  the  ram's  horn  was  heard  all  over  Israel,  the 
sound  of  the  gospel  all  over  the  world;  but  the  last  trumpet 
shall  be  heard  in  heaven,  earth,  and  the  grave;  so  that  the 
saints  in  all  ages  shall  be  equal  sharers  in  this  jubilee  that 
shall  end  their  sorrows  and  begin  their  joys.  Then  shall  they 
enter,  not  into  a  sabbatical  year,  that  can  be  succeeded  by 
time,  but  into  a  sabbatical  eternity,  even  an  eternal  Sabbath 
of  rest  that  shall  never  have  an  end. 


MISCELLANEOUS  MEDITATIONS.  173 

MEDITATION  CI. 

god's  knowledge. 

Under  sail,  June  14,  1759. 

How  do  we  admire  a  man  that  is  a  little  wiser  than  our- 
selves! Yet  the  wisdom  of  all  the  human  tribes,  of  all  the 
angelic  hosts,  is  but  folly  before  God !  in  whose  infinite  know- 
ledge all  our  thoughts  are  laid  open,  all  our  conceptions  are 
swallowed  up.  How  divinely  glorious  is  his  universal  know- 
ledge, that  extends  to  all !  Man  cannot  know  or  retain  every 
thought  that  has  flowed  from  his  own  heart,  every  word  that 
has  dropped  from  his  own  mouth,  much  less  those  of  his  neigh- 
bours. But  it  is  not  so  with  God;  not  a  man  on  either  side 
the  globe  but  he  has  his  eye  on,  not  a  thought  but  is  brought 
forth  in  his  presence,  not  a  whisper  but  pours  into  his  ear,  not 
a  work  but  is  wrought  before  him;  and  all  these  things  are 
for  ever  with  him.  How  must  the  mortal  judge  examine  again 
and  again  the  criminal,  and  the  witnesses,  and  yet  sometimes 
be  doubtful  what  sentence  to  pass !  But  every  thing  is  naked 
and  open  to  him  with  whom  we  have  to  do.  He  presides  over 
every  purpose,  guides  every  step,  terminates  every  action, 
and  governs  every  individual.  What  amazing  knowledge  is 
this,  that  not  only  kingdoms  and  provinces,  in  their  several 
revolutions  and  changes,  but  persons  in  their  particular  oc- 
currence and  circumstances,  are  minutely  overruled  by  him! 
Now,  how  many  must  the  actions,  the  words,  and  the  thoughts 
be,  of  so  many  millions  of  men,  that  are  at  one  and  the  same 
time  acting,  speaking,  thinking;  yet  all  are  known  to  him  as 
clearly  and  distinctly  as  if  there  were  but  one  person  in  the 
whole  world.  Nor  is  the  far  greater  part  or  number  of  men 
that  have  departed  into  the  world  of  spirits,  some  in  pleasure, 
some  in  pain,  less  in  his  knowledge.  Neither  do  his  know- 
ledge and  concern  about  the  human  race  diminish  his  care 
of  the  irrational  tribes;  for  he  feeds  the  young  ravens  that  cry 
from  the  top  of  the  rock,  and  the  lion's  whelps  that  roar  from 
their  dens,  and  kindly  makes  grass  to  grow  for  the  milder  in- 
habitants of  the  field.  Every  insect,  which  vain  man  in  a 
manner  despises,  is  both  produced  and  preserved  by  him,  and 
crawls  in  his  omniscient  ken,  who  sees  and  sends  the  juice 
through  every  fibre  of  the  vegetative  family,  gives  the  flow- 
ers their  rich  variety  of  colours,  and  plants  their  various  vir- 
tues. He  disposes  of  the  infant-nations  that  are  daily  born 
into  the  world,  to  supply  the  daily  loss  of  that  equal  number, 
p2 


174  SOLITUDE  SWEETENED;  OR, 

whose  countenance  he  changes,  and  sends  them  to  their  eter 
nal  home=  By  him  the  falling  hairs  of  our  heads  are  num- 
bered, and  the  dead  sparrows  are  not  forgot  before  him.  The 
trees  of  every  forest  and  every  land,  are  green  at  his  com- 
mand; every  pile  of  grass  and  fragrant  flower,  every  bud 
and  blossom,  every  seed  and  root,  every  fruit  and  leaf,  grows 
and  fades,  flourishes  and  withers  before  him.  Heaven  and 
earth  are  open  to  hijn,  death  and  destruction  have  no  cover- 
ing. The  drops  of  the  clouds,  and  the  dew  of  heaven,  he 
numbers,  and  the  billows  of  the  vast  ocean  pass  under  his 
hand  to  be  told. 

Now,  how  perfect  must  his  knowledge  be,  when  all  things 
present  are  so  perfectly  known  to  him,  and  are  still  as  clearly 
in  his  knowledge  when  past  and  gone,  as  when  present;  as 
they  also  were  in  the  same  perspicuity  known  to  him  from 
eternity,  before  ever  they  existed.  Nothing  is  past  or  to  come 
in  his  knowledge;  in  an  unintelligible  degree  of  perfection, 
all  is  forever  present. 

From  the  above  shallow  thoughts  of  his  infinite  know- 
ledge, how  should  I  learn  to  admire  God,  to  walk  as  ever  in 
his  eye,  and  to  inscribe  on  all  my  ways,  "Thou,  God,  seest 
me;"  and  to  rejoice,  because  he  that  sees  disposes  of  me  ac- 
cording to  his  wisdom ! 

Moreover,  though  the  heavens  and  their  inhabitants;  the 
world  of  mankind,  dead,  alive,  or  to  be  born,  in  all  their 
thoughts,  words,  and  actions;  the  animal,  reptile,  and  insect 
creation,  in  all  their  motions  and  changes;  trees,  plants, 
flowers,  and  whatever  else  exists,  were  to  have  an  addition 
of  other  heavens,  and  other  worlds,  filled  with  intelligent 
inhabitants,  and  this  addition  continued  till  space  were  in  a 
manner  replenished,  and  conception  overpowered  by  the  tre- 
mendous augmentation ;  yet,  even  when  thus  thoughts,  words, 
actions,  were  multiplied  almost  to  infinity,  still  every  thing 
would  be  as  clearly,  plainh',  and  distinctly  known  to  him,  as 
if  only  one  angel,  one  man,  one  insect,  or  one  atom  existed. 
Hence,  we  may  understand  how  infinite  his  pov/er  must  be, 
which  is  of  the  same  extent  with  his  knowledge,  as  are  all  his 
divine  attributes,  his  holiness,  justice,  goodness,  and  truth: 
And,  in  a  word,  O  saint  1  what  may  the  joy  of  thy  heart  be, 
seeing  his  love  to  thee  is  of  the  same  extent  and  duration ! 


MISCELLANEOUS  MEDITATIONS.  175 

MEDITATION  CIL 

THE    SABBATH. 

Mediterranean,  under  sail,  June  16,  1759. 
God,  that  his  chosen  ones  may  never  go  too  far  from  him, 
has  bestowed  many  privileges  upon  them,  and  among  the  rest 
has  given  them  his  Sabbaths.  Though  the  world  regard 
them  not,  but  pollute  them  with  all  their  sinful  pleasures,  yet 
surely  they  are  the  refreshing  of  the  serious  soul ;  days  much 
to  be  regarded  unto  the  Lord ;  for  on  this  day  the  redemption 
of  God's  Israel  from  the  bondage  of  sin,  from  the  gates  of 
hell,  was  declared  to  be  completed  by  the  triumphant  resur- 
rection of  the  Lord  of  glory.  The  Author  of  time  has  digni- 
fied this  day  with  his  benediction,  and  given  us  his  divine 
example  to  rest  from  all  our  labours  on  this  holy  day. 

God,  in  all  ages  of  the  world,  has  honoured  the  Sabbath, 
On  it  he  would  be  worshipped  publicly,  and  would  allow 
nothing  to  encroach  on  this  day,  which  he  claimed  for  him- 
self On  the  seventh  day  he  called  up  Moses  into  the  mount, 
while  thousands  waited  below,  to  instruct  him  about  the 
church  under  the  Old-Testament  dispensation.  He  was  also 
pleased  to  divide  the  longer  extent  of  time  into  Sabbaths,  that 
as  every  seventh  day  was  a  Sabbath,  so  every  seventh  year 
should  be  sabbatical ;  and,  by  a  week  of  sabbatical  years, 
%vere  the  revolutions  of  the  glorious  jubilee  marked  out,  which 
gave  gladness  to  the  whole  land.  Likewise,  under  the  New- 
Testament  dispensation,  on  this  sacred  day  God  began  to 
reveal  to  his  servant  John  what  should  befal  the  church  to  the 
end  of  the  world.  As  he  delights  more  in  the  gates  of  Zion 
than  in  all  the  dwellings  of  Jacob,  so  he  displays  more  of  glory 
on  this  than  on  any  other  day.  For  many  poor  souls 
has  he  prepared  of  his  own  goodness  on  his  own  day ;  and  on 
this  day  he  will  be  waited  upon,  and  inquired  of,  by  the  house 
of  Israel.  This  day  is  like  the  dew  of  eternity  watering  the 
barren  fields  of  time,  which  makes  God^'s  plantation  grow ; 
but  the  wicked,  who  regard  no  Sabbath,  are  like  the  tops  of 
ragged  rocks,  on  which,  though  softening  showers  descend, 
and  refreshful  dews  drop  plentifully  down,  yet  are  not  one 
whit  the  better. 

To  rightly-exercised  souls,  every  Sabbath  is  a  precious 
type  of  the  desirable  resurrection;  for  as  the  body  in  that 
rises  from  the  dust  of  death  to  immortality  and  life,  from  a 
bed  of  corruption  to  spotless  perfection,  and  from  a  separate 


176  SOLITUDE  SWEE'l'ENTID;  OR, 

state,  (for  death  divides  soul  and  body,)  to  perpetual  commu- 
nion with  God  in  Christ,  being  itself  united  in  the  harmony 
of  all  the  parts  and  powers  of  the  whole  man,  to  feel  distrac- 
tion no  more,"  so  in  this  day, the  soul^  when  kindly  visited  of 
Gody  has  its  resurrection  from  the  gulph  of  carnal  cares,  into 
which  it  sinks  through  the  week,  were  many  rot^  and  never 
see  a  resurrection ;  and  from  spiritual  death  to  the  glorious 
immortality  of  faith,  when,  with  the  apostle,  we  can  say^ 
"We  live,  yet  not  we,  but  Christ  lives  in  us;  and  the  life  we 
live  in  the  flesh  is  by  the  faith  of  the  Son  of  God."  When 
we  thus  enjoy  communion  with  God^  the  soul  may  be  said  ta 
be,  not  only  united  to  the  body,  but  to  have  all  its  powers  and 
faculties  in  union  and  harmony  among  themselves;  but  whea 
we  depart  from  him,  we  are,  divided  and  torn  asunder  with 
a  thousand  anxieties,  and,  till  we  return  to  him,  never  become 
the  perfect  man^  the  complete  person ;  we  have  oar  bodies 
among  the  living,  our  souls  in  the  congregation  of  the  dead; 
an  awful  contrariety  to  a  natural  death!  The  Sabbath  is  also 
a  foi*etaste  and  earnest  of  the  eternal  Sabbath  of  rest  that  is 
reserved  for  the  saints  above. 

This  divine  day  should  be  prepared  for  while  approaching, 
sanctified  when  present,  nor  forgotten  when  past.  God^  as 
our  Creator  we  should  remember,  who  sanctified  the  seventh 
day;  as  our  Redeemer,  who  changed  it  from  the  seventh  to 
the  first  day  of  the  week,  when  he  rose  triumphant  over 
death;  and  as  our  Judge,  who^  ere  long,,  will  swallow  up  all 
these  passing  refreshings  in  an  eternal  Sabbath  of  rest. — 
This  day,  which  God  has  so  often  honoured  with  his  appear- 
ance, not  only  to  the  disciples  of  old,^  but  to  the  souls  of  his 
saints  in  all  ages,  should  be  honoured  by  every  one  that 
bears  the  Christian  name.  This  is  the  day  in  which  Zion's 
courts  are  thronged,,  and  in  which,  in  his  temple,  every  one 
talks  of  his  glory.  On  this  day  the  churchnnilitant  ap- 
proaches nearest  to  the  church-triumphant,  who  go  up  to 
his  house  with  joy,  to  mingle  their  hosannas  to  his  exalted 
name ;  to  whom,  thus,  met  in  his  sanctuary,  he  vouchsafes 
to  show  his  stately  steps  of  majesty,  and  the  manifestations 
of  his  glory,  whereby  his  saints  are  strengthened  to  hold  on 
their  w.-iy  through  this  howling  wilderness,  till  the  everlasting 
Sabbath  dawn,  and  rest  eternal  be  their  portion. 


MISCELLANEOUS  MEDITATIONS.  177 

MEDITATION  CIII. 

ELIJAH    AND    ELISHA A    DIALOGUE. 

Under  sail,  June  17,  1759. 

When  the  Lord  would  take  up  his  dear  servant  Elijah  into 
heaven  by  a  whirlwind,  which  was  known,  at  least  to  all  the 
sons  of  the  prophets,  the  pious  Elisha  attends  his  venerable 
master,  and,  when  desired  by  him  to  stay  behind  him,  pro- 
tests that  he  will  not  leave  him;  he  says  not,  till  death  part 
them,  but  conscious  that  Elijah  was  to  ascend  to  bliss  as 
Enoch  had  done  before,  he  is  determined,  if  he  may  not  enter 
in  with  him,  yet  to  attend  him  to  the  very  gates  of  glory. 
When  the  reverend  seer  sees  the  firm  resolution  of  his  pro- 
mising pupil,  he  desists,  and  proposes  what  he  would  desire 
of  him  as  the  last  office  of  kindness  he  could  do  for  him  before 
he  should  be  taken  from  him.  The  one  having  mentioned, 
the  other  having  replied  to  the  petition,  they  continue  the  di- 
vine dialogue,  and  walk  on  in  expectation  of  the  parting 
moment.  And  well  may  we  conclude,  that  the  subject  was 
of  the  sublimest  nature  between  such  great  souls,  and  at  such 
a  period.     Might  we  suppose  the  conference  thus? 

Elijah.  My  dear  Elisha,  thou  art  now  attending  with  joy 
and  sorrow  mixed,  thy  aged  master  through  the  last  stage  of 
life.  I  am  not  like  other  men,  expiring  on  a  death-bed,  but 
am  to  be  wafted  to  the  other  world  without  the  separation  of 
soul  and  body,  and  in  a  little  thou  shalt  see  me  no  more. 

Elisha.  O!  then,  my  master,  my  father,  let  our  converse 
be  about  the  glory  of  the  better  country  into  which  thou  art 
soon  to  enter. 

Elijah.  It  already  refreshes  me;  the  heavenly  gale  blows 
into  my  soul,  and  sheds  a  joy  divine :  To-day  shall  I  behold 
his  face  in  glory ;  a  glory  so  exceeding  great,  that  I  cannot 
describe  it,  but  only  pant  after  it. — Let  him  come  and  tako 
me  to  himself. 

Elisha.  What,  pray,  are  those  transcendent  excellences  ol 
the  heavenly  inheritance,  that  make  thee  so  desire  it? 

Elijah.  The  bliss  above  is  unbounded,  pure,  and  perma- 
nent. The  joys  are  transporting  and  divine.  There  God  is 
enjoyed  through  his  son  the  Messiah,  who  is  to  assume  our 
nature,  suffer  for  our  sins,  take  away  our  iniquities,  and  win 
eternal  life  for  us;  whom  all  the  sacrifices  hold  forth,  all  the 
types,  washings,  and  sprinklings  represent,  and  put  us  in  re- 
membrance of;  to  whom  all  we  prophets  bear  witness ;  and 


178  SOLITUDE  SWEETENED;  OR, 

there  our  seeing  him  shall  make  us  like  him,  and  change  ur 
from  glory  to  glory. — Divide,  ye  heavens,  that  I  may  enter  in. 

Elisha.  Does  it  create  no  uneasiness  in  thy  breast,  to  leave 
the  world,  thy  relations,  and  other  concerns  in  it? 

Elijah.  Truly  the  world  is  to  me  as  barren  a  waste,  as 
wild  a  desert,  as  ever  the  wilderness  was  to  our  forefathers : 
And  as  to  relations,  as  I  got  and  found  them  from  God,  so  I 
give  them  back,  and  lose  them  in  God,  who  is  himself  to  me 
all  in  all.  Other  concerns  in  the  world  have  I  none,  but  the 
Israel,  the  Zion  of  God,  to  whose  protection,  I  commit  her, 
who  will  be  a  wall  of  fire  about  her,  and  the  glory  in  the 
midst  of  her;  to  whom,  (though  l)ut  few  in  my  days  have  been 
kept  from  bowing  the  knee  to  Baal,)  "  a  seed  shall  do  service, 
and  shall  be  accounted  to  him  for  a  generation." — Yea,  to 
leave  the  world  makes  me  leap  for  joy,  for  sinners  shall  no 
more  create  me  sorrow,  and  I  myself  shall  henceforth  cease 
to  sin.  There  I  shall  join  the  church  of  the  first-born,  those 
that  are  written  among  the  living  in  Jerusalem ;  'and  then,  O 
how  shall  I  sing  to  the  eternal  name,  and  never  cease  and 
never  tire!  My  bliss  shall  know  no  bound,  my  rapture  no 
restraint,  my  gladness  no  alloy,  my  day  no  night,  my  sky  no 
cloud,  my  light  no  shadow,  my  glory  no  decay,  my  praises  no 
interruption,  my  delight  no  cloy,  my  strength  no  weariness, 
my  subject  no  diminution,  my  pleasures  no  period,  and  my 
eternity  no  end. — Eternity!  let  it  just  now  begin. 

Elisha.  O  how  should  I  rejoice  to  enter  with  thee,  though 
through  the  dark  passage  of  death,  into  that  triumphant  state. 

Elijah.  A  triumphant  state,  indeed!  where  God  dwells  in 
the  full  display  of  his  glory,  and  where,  (not  as  below,)  the 
holy  of  holies  stands  eternally  open  for  all  the  worshippers 
of  God,  who  with  freedom  enter  in.  Trouble  is  debarred  the 
seats  of  tranquillity,  and  pain  the  regions  of  immortality.  No 
passion  disturbs  the  soul,  and  perfect  love  casts  out  all  fear: 
and  there  the  glories  of  Immanuel  enlighten  the  unbounded 
extent  of  paradise.  My  dear  Elisha,  in  a  little  you  would  not 
know  your  aged  friend  Elijah!  Now  I  am  wrinkled  with  age 
and  sorrow,  as  you  know  I  have  been  jealous  for  the  honour 
of  my  God,  who  is  now  about  to  translate  me  to  his  ineffable 
glory;  but  then  a  smile,  known  to  none  but  the  inhabitants  of 
bliss,  shall  sit  on  my  countenance  for  eternity,  and  make  my 
face  shine  as  an  angel  of  God.  O  the  hidden  treasures  of 
eternity,  that  glorified  saints  possess !  O  the  vastness  of  that 
glory  which  eye  hath  not  seen,  ear  hath  not  heard,  nor  the 
heart  of  man  conceived,  that  waits  to  be  revealed!    I  stand 


MISCELLANEOUS  iMEDITATIONS.  179 

on  the  borders  of  the  heavenly  Canaan,  on  the  confines  of 
eternity,  and  glance  at  all  that  glory  which  in  a  little  shall  be 
mine.  With  transport  I  shall  enter  his  temple,  where  every 
one  eternally  talks  of  his  glory.  I  pant  for  the  approaching 
opportunity  to  prostrate  myself  before  the  highest  throne, 
wholly  dissolved  m  love. — Let  the  hour  shorten  into  a  minute, 
the  minute  into  a  moment,  and  the  moment  be  no  more ! — It  is 
done  1  The  heavens  divide,  the  fiery  chariot  quick  as  light- 
ning rolls : — My  blessing  on  Israel,  on  Zion,  on  thee,  my  dear 
Elisha. — Welcoftie,  my  only  Lord  God: — Heaven  opens  round 
about  me,  glory  overflows  me,  and  the  transforming  beams 
infold  and  bear  me  hence  to  everlasting  day. 

Elisha.  "  My  father,  my  father,  the  chariot  of  Israel,  and 
the  horsemen  thereof! " 


MEDITATION  CIV. 

THE    COMPANY    OF    THE    WICKED    CORRUPTS. 

June  19,  1759. 

Under  the  law  he  was  polluted  who  did  touch  any  dead 
carcass,  or  even  his  bed  who  had  a  running  sore,  and  was  to 
wash  his  clothes,  and  bathe  himself  in  water,  and  be  unclean 
until  the  even.  Now,  if  thus  that  which  only  represented 
sin  defiled  under  the  ceremonial  law,  how  must  sin  itself, 
the  source  of  all  uncleanness,  every  where  defile!  Alas!  I 
have  reason  to  fear,  that  its  pollution  be  more  permanent  than 
for  a  day.  And  as  he  who  was  every  whit  sound  himself  was 
rendered  unclean,  if  he  had  but  touched,  though  unawares,  the 
bed  whereon  he  who  had  the  running  issue  lay;  so  am  I  de- 
filed, not  only  by  sin  rising  in  mine  own  breast,  but  by  hear- 
ing and  seeing  the  sin  of  others.  For  the  corruption  of  my 
nature  is  so  great,  that  I  am  ready  to  catch  the  contagion ; 
and  if  I  do  not  detest,  hate,  and  abhor  it,  as  I  should,  then  am 
I  polluted  by  it. 

How  pernicious,  then,  the  presence  of  the  ungodly!  How 
are  these  spiritual,  these  greatest  fools  to  be  avoided,  whose 
companions  are  sure  to  be  destroyed !  How  gloomy  that  com- 
pany, and  how  disagreeable  to  enter  into  it,  where  God  never 
comes,  where  his  glory  never  shines !  Surely  grace  rather 
needs  oil  to  support  its  flame,  than  water  to  extinguish  its  fire; 
but  water  is  all  1  can  expect  from  the  wicked.  O !  miserable 
man,  who  hast  no  other  to  walk  with  thee  by  day,  no  other  to 


ISO  SOLITUDE  SWEETENED;  OR, 

talk  with  by  night,  none  else  to  deal  with  abroad,  or  to  dis- 
course with  at  home !  Yet,  out  of  the  world  we  must  go,  un- 
less we  have  intercourse  with  the  men  of  the  world.  Let  that, 
however  be  only  in  the  common  affairs  of  life,  let  it  be  dis- 
patched with  little  expense  of  precious  time,  and  without 
contracting  an  intimate  acquaintance  with  them,  unless  in 
view  of  doing  good  to  their  immortal  souls  j  and  still,  may  the 
saints,  the  excellent  ones  of  the  earth,  be  the  chosen  compa- 
nions of  my  life. 

Hitherto,  alas!  I  h^ave  been  ignorant  of  My  danger;  for  the 
wicked  are  ever  casting  arrows,  fire-brands,  and  death,  in 
their  sporting  with  religion,  and  trifling  with  a  world  to  come, 
and  among  such  madmen  must  I  not  be  wounded?  Hence, 
let  me  every  day  tliat  the  filth  may  not  cleave  to  me,  bathe 
myself  in  the  righteousness  of  the  Son  of  God  by  faith ;  and 
purge  my  daily  walk,  (which,  like  the  flesh  under  the  law,  is 
apt  to  receive  the  infection,)  by  sincere  repentance ;  that,  at 
the  evening  of  my  life,  I  may  not  lie  down  polluted  in  the 
grave,  and  rise  in  the  morning  of  eternity  with  the  putre- 
faction of  sin. 


MEDITATION  CV. 

TO  ESCAPE  WRATH  SHOULD  SILENCE  UNDER  ALL  AFFLICTIONS. 

June  20,  1759. 
When  I  revolve  a  thought  or  two  in  my  mind,  I  wonder  that 
ever  I  can  have  a  downcast  countenance  for  all  that  can  befal 
me  in  the  world.  To  be  delivered  from  wrath,  and  destined 
to  glory,  is  a  composing,  a  silencing  thought.  When  I  have 
the  tooth-ache  but  for  one  night,  and  keep  tossing  and  tum- 
bling from  side  to  side  with  the  excruciating  pain,  how  long 
the  night  appears!  But  what,  then,  must  the  everlastiug 
night  of  wrath  be,  that  eternity  of  wo?  Had  I  a  due  sense 
of  divine  vengeance,  I  should  think  myself  happy  in  the  midst 
of  my  bitterest  afflictions,  if  I  might  entertain  the  sweet  hopes 
of  being  delivered  from  the  wrath  to  come.  Dare  I,  then, 
complain  of  the  chastisement  of  a  Father,  who  have  made 
myself  obnoxious  to  the  irrevocable  sentence  of  an  angry 
Judge?  Am  I  displeased  that  in  providence  he  sits  as  a  refi- 
ner, when  in  justice  he  might  be  a  consuming  fire  to  me? 
Can  I  cry  out  of  passing  through  the  fire  and  water  of  afflic- 
tion, when  he  might  set  me  up  for  his  mark,  cause  his  arrows 


MISCELLANEOUS  MEDITATIONS.  181 

to  enter  into  my  soul,  and  the  poison  thereof  to  drink  up  my 
spirits  through  eternity?  Should  I  complain  of  trouble  and 
pain,  who  deserve  to  be  tormented  day  and  night  for  ever  and 
for  ever?  Dare  I  be  disconsolate  under  the  loss  of  relations, 
who  might  have  been  chained  through  all  ages  with  the  frater- 
nity of  devils,  with  whom  I  had  joined  in  rebellion  against 
God?  Alas !  what  shall  I  say  ?  I  own  that  I  cannot  condemn 
myself  according  to  my  guilt.  What  can  come  upon  me  that 
I  can  complain  of,  when  delivered  from  the  wrath  to  come? 
Could  I  look  into  the  burning  lake,  and  see  the  tortures  of  the 
damned,  how  should  I  bless  the  most  miserable  condition  of 
the  world,  and  embrace  the  bitterest  afflictions,  if  sweetened 
with  the  hopes  of  escaping  that  place  of  torment?  But,  if 
failh,  divinely  bold,  on  solid  grounds,  can  even  refuse  to  quit 
with  her  claim  to  the  heavenly  inheritance,  what  in  the  world 
can  make  me  miserable?  To  be  delivered  from  everlasting 
flames,  should  afford  me  a  lasting  joy  in  the  midst  of  every 
sorrow.  Has  Jehovah  dealt  so  kindly  with  my  eternal  dura- 
tion^ and  will  I,  dare  I,  for  very  shame,  quarrel  with  his  con- 
duct of  my  few  moments  of  time?  The  griefs  that  vex  are 
short  lived,  but  the  anguish  he  has  rescued  me  from  is  ever- 
lasting. Under  all  my  temporal  adversities,  it  should  make 
me  silent,  that  I  shall  not  roar  out  under  his  avenging  hand 
for  ever.  And  it  should  turn  my  murmurings  here  into  a 
song,  that  I  shall  not  howl  hereafter.  He  that  escapes  out  of 
his  house  when  on  fire,  will  not  much  mind  stumbling  on  a 
stone  in  his  flight,  so  if  I  escape  the  wrath  to  come,  no  matter 
though  my  way  lie  over  thorns  of  trouble,  and  briers  of  ad- 
versity. The  soul  that  is  delivered  from  the  pit  of  cor- 
ruption, should  with  pleasure  walk  the  rough  way  of  afflic- 
tion towards  the  paradise  of  God.  Moreover,  he  that  brings 
out  of  hell,  and  bears  to  heaven,  cannot  but  bless  by  the  way; 
he  can  even  bless  with  crosses,  (flesh  and  blood  cannot  believe 
this,  benefit  with  adversities,  enrich  with  losses,  and  nourish 
with  disappointment  and  pain.  Therefore  will  I,  without  re- 
serve, roll  over  on  him  the  transient  moments  of  my  life,  to 
be  distributed  as  he  pleases,  since  he  has  rendered  my  eter 
nity  happy,  that  passeth  not  away. 

Q 


182  SOLITUDE  SWEETENED;  OR, 

MEDITATION  CVI. 

ADOPTION. 

Under  sail,  June  23,  1759. 

Every  true  Christian  is  a  free-man ;  and  while  the  rest  of 
/he  world  are  very  slaves,  the  saints  are  kings  and  priests  to 
God  and  the  Lamb.  They  are  all  sons  of  the  Highest,  and 
no  relation  comes  up  to  that  of  sonship;  for  though  the  servant 
may  remain  long  in  the  house,  yet  he  "  abideth  not  in  the 
house  for  ever,  but  the  son  abideth  for  ever."  Noble  proge- 
nitors are  the  pride  of  the  world,  while  every  one  boasts  of  his 
high  birth,  and  great  blood,  as  Pharaoh's  counsellors  of  old : 
**I  am  the  son  of  the  wise,  the  son  of  ancient  kings."  But 
when,  in  Christ,  we  can  say,  "Now  are  we  the  sons  of  God, 
and  it  doth  not  yet  appear  what  we  shall  be,  but  we  know, 
that,  when  he  shall  appear,  we  shall  be  like  him,  for  we  shall 
see  him  as  he  is,"  then  we  may  boast  an  heavenly  descent. 

No  beggar  would  refuse  to  become  the  adopted  son  and  heir 
of  a  rich  man ;  but  none  so  poor  as  men  in  their  natural  state, 
and  none  so  rich  as  God.  What  a  non-such  blessing,  then, 
for  foundlings  and  outcasts  to  be  made  the  sons  of  God,  for 
bankrupts  to  be  made  the  heirs  of  bliss!  But,  what  madness 
in  them  to  contemn  the  heavenly  privilege!  What  are  all  our 
contendings  about  rank  and  pedigree,  which  must  end  in  cor- 
ruption, and  terminate  in  dust?  It  will  nothing  avail  us,  though 
royal  blood  run  in  our  veins,  unless  the  spirit  of  adoption  be 
sent  forth  into  our  souls,  whereby,  with  the  voice  of  faith,  we 
may  cry,  Abba  Father;  and  know,  as  a  fruit  of  this  divine 
privilege,  what  it  is  to  go  with  freedom  to  so  near  and  com- 
passionate a  relation,  who,  being  both  wise,  good,  and  tender- 
hearted, will  never  give  evil  things  to  his  children. 

But,  O!  how  should  the  adopted  one,  the  son  of  God  walk, 
and  behave  according  to  the  character  of  the  divine  family, 
whereof,  in  free  grace  he  is  made  a  member!  The  cross 
events  of  our  terrestrial  pilgrimage  will  often  scatter  a  family 
far  and  wide:  but  once  a  son,  always  a  son  in  the  celestial 
and  invisible  society,  and  always  in  the  Father's  presence. — 
When  adopted  into  this  relation  which  aggrandizes,  the  ho- 
nour is  not  only  divinely  glorious,  but  the  privileges  ineffably 
great.  Though  they  come  not  within  the  glance  of  the  carnal 
eye,  yet  they  are  not,  on  this  account,  the  less  real.  Posses- 
sed of  them,  the  poor  saint,  whom  the  world  perhaps  disdains 
to  notice,  may  survey,  with  grateful  songs,  the  extent  of  his 


MISCELLANEOUS  MEDITATIONS.  1S3 

felicity,  the  vastness  of  his  bliss;  and  may  tell  with  triumph, 
"God  is  my  Father,  Christ  my  Elder  Brother;  afflictions  and 
chastisements  the  signs  of  my  Father's  love  and  care ;  heaven 
my  reserved  inheritance;  glory  my  future  portion;  life  and 
death,  things  present,  and  things  to  come  are  all  mine." 

What  empty  sounds  are  all  honorary  titles  to  this,  "  sons 
of  Godl"  How  poor  to  be  the  heir-apparent  of  a  crown,  to 
the  solid  expectation  of  eternal  life !  Surely  the  child  of  adop- 
tion is  the  happiest  man  in  the  world.  Angels,  these  superior 
beings,  are  even  ministering  spirits  to  the  heirs  of  salvation; 
and  whoever  injures  them  is  said  to  "touch  the  apple  of  God's 
eye :"  a  figurative,  but  most  expressive  speech,  as  there  is  no 
part  so  tender  as  the  eye,  and  no  part  of  the  eye  so  precious 
as  the  pupil,  or  apple,  which  we  defend  from  danger  with  the 
greatest  care.  Such  an  one  has  a  right  to  all  the  privileges 
of  the  sons  of  God ;  and  what  privileges  will  not  such  a  Fa- 
ther, whose  affection  is  infinite,  and  his  power  unbounded, 
bestow  on  his  sons?  Whoever  rises  against  them,  offends  the 
whole  family  of  heaven;  for,  "he  that  despises  you,"  says 
Christ  to  his  disciples,  "despises  me;  and  he  that  despises  me, 
despises  him  that  sent  me."  And  if  the  command  is  given  to 
guard  one  chosen  soul,  suddenly  is  he  surrounded  with  the 
chariots  of  eternity,  and  horses  of  heaven,  terribly  glorious 
in  their  fiery  majesty! 

It  is  true,  that  now  the  adopted  sons  of  God  are  like  gran- 
dees dwelling  incognito  in  a  foreignland.  Their  pedigree  is  not 
known,  their  grandeur  is  not  seen,  and  therefore  their  station 
is  neither  admired  nor  coveted.  But,  there  is  a  day  coming, 
when  all  the  sons  of  God  shall  make  their  glorious  appear- 
ance in  one  majestic  throng,  in  the  sight  of  an  assembled 
world,  who  shall  be  ashamed  that  ever  they  spoke  so  highly 
of  the  men  that  were  but  sprung  of  the  earth,  and  so  meanly 
of  those  that  were  born  from  heaven.  What  beauty  shall 
shed  itself  round  about  them !  They  shall  be  clothed  in  robes 
of  glory,  with  palms  of  victory  in  their  hands,  and  the  char- 
ter of  the  covenant,  containing  all  the  privileges  of  adoption, 
spread  before  them,  and  an  august  proclamation  shall  be 
made,  in  the  hearing  of  men,  angels,  and  devils,  "  These  are 
the  sons  of  the  living  God." 

Now,  if  I  be  received  into  the  royal  family  of  heaven,  let 
me  break  off  correspondence  with  the  King's  enemies,  sin  and 
vanity,  and  show  the  great  soul,  the  refined  sentiment,  and 
elevated  thought,  in  hating  what  he  forbids,  however  sweet 
to  the  carnal  mind,  and  in  choosing  what  he  commands,  how- 


184  SOLITUDE  SWEETENED;  OR, 

ever  cross  to  flesh  and  blood.  If  he  is  my  Father,  let  me 
honour  and  reverence  him,  who  will  never  be  terrible  to  me 
as  a  Judge.  Let  me  receive  correction  at  his  hand,  and  the 
law  at  his  mouth;  and  let  me  prove  myself  to  be  one  of  the 
celestial  family,  by  speaking  the  language  of  the  better  coun- 
try, and  having  my  affections  fixed  above;  to  be  adopted  in 
truth,  by  loving  every  one  that  seems  to  be  adopted.  Let  me 
remember  my  former  deplorable  condition,  and  be  humble; 
my  present  privileges,  and  be  thankful ;  and  my  future  hopes, 
and  be  holy  in  all  manner  of  life  and  conversation.  And  let 
me  daily  wonder  at  that  love,  and  adore  the  sovereignty  of 
that  free  grace,  that  puts  hellish  brats  among  the  sons  of  God, 
and  enriches  them  with  so  many  privileges;  privileges  which 
contain  not  only  what  is  good  in  this  world,  but  the  glories 
and  felicities  of  the  world  to  come. 


MEDITATION  CVII. 

CONNEXIONS. 

June  24,  1759. 

Ignorant  mortals  are  always  rash  in  their  conclusions  on 
the  conduct  of  Providence,  being  blind  in  their  views,  and 
impatient  under  woes.  But,  to  compose  my  combating 
thoughts,  and  make  me  wait  the  issue  of  all  things  with  pa- 
tience, let  me  look  into  some  remarkable  scripture-narratives, 
and  see  the  fair  sun-shine  of  kindness,  after  the  storms  of 
trouble  and  clouds  of  indignation  are  gone. 

First,  then,  let  me  look  into  that  which  befel  the  friend  of 
God.  Think  what  joy  filled  the  patriarch's  breast  when  pro- 
mised a  son  in  his  old  age,  and  how  this  joy  was  increased 
when  the  promised  seed  was  born,  circumcised,  and  grew  up 
to  be  a  pretty  boy,  the  joy  of  both  his  parents.  But,  look 
again,  and  see  the  amazing  temptation,  the  tremendous  scene 
that  ensues !  The  promised  seed  must  be  sacrificed,  and  that 
by  the  hand  of  a  most  affectionate  father!  Yet,  see  his  aged 
joints  tremble  all  the  way  to  Mount  Moriah,  to  offer  up  his 
beloved  Isaac,  as  it  were  resigning  the  promise  again  to  God, 
trusting  God  to  make  it  out  some  other  way,  though  it  were 
by  raising  him  from  the  dead.  Now,  let  us  view  the  begin- 
ning of  the  trial  of  his  faith;  how  dark  and  gloomy,  how  oppo- 
site to  reason,  affection,  and  religion  too;  but,  let  us  connect 
the  latter  end  with  the  beginning,  and  all  at  once  is  beauti- 


MISCELLANEOUS  MEDITATIONS.  185 

ful  and  bright.  There  his  faith  is  tried,  here  it  triumphs; 
there  God  commands,  here  he  commends  his  obedience :  There 
he  requires,  here  he  restores  Isaac :  The  voice  of  God  at  first 
seems  to  strike  at  his  former  promise,  here  it  confirms  all  with 
new  promises,  enlarged  blessings,  and  this  glorious  name  su- 
peradded, "  The  father  of  the  faithful."  Abraham  comes  home 
full  of  gladness  and  gratitude ;  and  wje  have  the  divine  ac- 
count, to  teach  us  to  wait  the  end  before  we  draw  our  conclu- 
sions of  God's  providential  way. 

The  second  is  the  account  of  Joseph.  In  the  first  part  of 
the  scene,  see  his  young  heart  ready  to  burst  and  break  with 
bitter  anguish!  Hear  his  many,  but  fruitless  supplications  to 
his  cruel  brethren!  How  melting  are  his  cries,  while  his  hard- 
hearted brethren  draw  him  out  of  the  pit,  to  sell  him  for  a 
slave!  Nothing  can  save  him;  compassionate  Reuben  is  not 
within  the  reach  of  his  cry.  The  price  is  agreed  upon,  the 
money  is  paid,  and  away  he  must  go;  and  neither  his  parting 
importunities,  his  piercing  cries,  nor  piteous  back-looks,  can 
move  them  to  relent.  Moreover,  after  a  little  advancement 
in  Egypt,  he  is  thrown  from  the  liberty  of  a  servant  into  the 
confinement  of  a  prison.  This  at  first  sight  is  a  melancholy 
scene;  but  if  we  look  to  the  sufferings  of  a  tender-hearted  fa- 
ther, it  is  heightened  to  the  highest  pitch.  All  his  sons  and 
daughters  gather  around  the  grey-headed  mourner,  to  comfort 
him,  but  in  vain;  for  still  he  thinks  he  sees  the  wild  beast 
tearing  his  beloved  Joseph  to  pieces,  who  screams  out  for 
help,  but  none  to  help  is  near;  and  then  he  is  like  to  faint 
through  the  excess  of  sorrow.  Now,  this  is  the  first  part  of 
the  providence,  which  indeed  has  a  very  dejecting  aspect,  and 
if  we  had  never  heard  more  of  the  matter,  we  would  have 
concluded  them  both  very  miserable;  but  let  us  see  how  the 
dear  connexion  stands.  Jacob,  who  had  mourned  many  years, 
is  at  last  overflowed  with  tides  of  joy.  Joseph,  the  lost,  the 
long-lamented  Joseph,  is  still  alive !  The  youth  who  was  sold 
into  Egypt  as  a  servant,  has  all  Egypt  at  his  service !  He  who 
had  his  feet  hurt  with  fetters,  may  now  bind  princes  at  his 
pleasure,  and  teach  senators  wisdom!  He  who  lately  drudged 
about  in  a  dungeon,  to  attend  prisoners,  becomes  a  father  to  a 
king!  His  brothers,  who  envied  him  for  his  dreams,  bow  be- 
fore him,  as  the  accomplishment  of  those  very  dreams  which 
bred  their  envy!  He  whose  life  they  so  little  valued,  saves 
the  lives  of  thousands ;  and  at  his  word,  whose  supplications 
his  brethren  would  not  hear,  all  the  land  of  Egypt  is  governed! 


186  SOLITUDE  SWEETENED;  OR, 

The  long  separated  relations  meet,  and  melt  in  kindness  on 
one  another's  neck  I 

We  have,  (not  to  name  others,)  a  similar  instance  in  the 
great  apostle  Paul,  and  by  his  own  observation  too,  in  his 
epistle  to  the  Philippians.  This  great  man,  after  his  singular 
conversion,  preacheth  Christ  unweariedly  in  many  trials  and 
sufferings ;  till,  at  length  he  returns  to  Jerusalem.  Tisere  by 
the  enraged  and  unbelieving  Jews  he  is  set  upon,  and  would 
have  been  slain,  had  not  the  Roman  captain  rescued  him ;  but 
he  is  so  persecuted  with  their  cruel  rage,  malice,  and  under- 
hand dealings,  that  he  is  compelled  to  appeal  to  an  heathen 
emperor.  Now  the  great  apostle  of  the  Gentiles,  to  the  great 
grief  of  the  church,  is  a  poor  prisoner;  hence  says  he,  "  I  Paul, 
the  prisoner  of  Jesus  Christ."  He  is  a  long  time  confined 
in  Judah,  then  sent  to  Rome,  where,  though  shipwrecked  in 
his  passage,  he  arrives,  and  is  kept  two  years  a  prisoner  at 
large.  But,  says  he  to  the  Philippians,  "I  would  not  that  ye 
should  be  ignorant,  brethren,  that  the  things  which  have  hap- 
pened unto  me  have  fallen  out  rather  unto  the  furtherance  of 
the  gospel,  so  that  my  bonds  in  Christ  are  manifest  in  ail  the 
palace,  and  in  all  other  places.  And  many  of  the  brethren 
in  the  Lord,  waxing  confident  by  my  bonds,  are  much  more 
bold  to  speak  the  word  without  fear."  How  noble  the  con- 
nexion! Paul  intends  to  visit  Rome  at  his  own  expenses,  to 
preach  the  gospel  there;  but  Providence,  on  the  Emperor's 
expenses,  brings  him  to  make  converts,  not  only  in  the  royal 
city,  but  in  the  very  palace.  The  Jews  think  they  have  suc- 
ceeded to  their  very  wish,  when  they  have  thus  got  rid  cf  a 
pestilent  fellow,  and  a  ringleader  of  the  sect  of  the  Nazarenes ; 
but  they  could  not  have  fallen  upon  a  better  method  to  spread 
his  doctrine,  and  support  his  cause.  To  appearance  his  suc- 
cess must  end,  when  his  imprisonment  begins :  but  it  is  quite 
the  reverse ;  not  only  Paul  persists  in  preaching  the  gospei 
without  prohibition,  but  the  brethren  wax  bold. 

What  reason,  then,  have  I  to  complain  on  the  first  part  of 
providence,  while  the  outer  wheel  is  only  seen?  Should  I  not 
wait,  till  the  inner  wheel  turn  round,  and  I  can  read  plainly 
the  last  connexion?  And  what  though  that  should  be  reserved 
for  eternity?  There  every  providence  shall  be  completed  to 
mine  everlasting  comfort,  and  all  things  concerning  me  con- 
nected in  the  most  beautiful  harmony.  There  shall  not  be 
the  least  gap  in  my  lot  or  life,  when  time  is  no  more ;  but  all 
things  shall  be  made  up  to  me  in  Christ  Jesus,  to  the  entire 
satisfaction  of  my  soul. 


MISCELLANEOUS  MEDITATIONS.  187 

MEDITATION  CVIII. 

DEGREES    OF    >"£ ASSESS    TO    GOD. 

Under  sail,  June  25,  1759. 

There  are  different  degrees  of  nearness  to  God,  which  the 
saints  enjoy.  One  of  these  is  essential  to  the  very  being  of 
religion  in  the  soul ;  namely,  when  the  alien  to  Israel's  com- 
monwealth is  brought  near  to  God,  through  the  blood  of  Jesus, 
and,  of  a  foreigner,  made  a  fellow-citizen  with  the  saints,  and 
of  the  household  of  God.  But,  another  and  higher  step  is  the 
special  indulgence  of  Heaven  to  some  saints,  and  but  at  some 
times.  In  the  nearness  of  faith,  (for  none  that  have  true 
faith  can  be  far  from  God,)  I  walk  with  God  in  the  duties  of 
religion:  In  the  nearness  of  sense,  he  walks  with  me  in  spe- 
cial manifestation  of  himself,  of  his  love,  and  his  glory.  The 
one  is  sure  and  satisfying;  the  other  is  sweet  and  comforting. 
Without -the  approaches  of  faith,  I  cannot  expect  sensible 
communion;  but  I  may  have  the  first,  when  the  last  is  with- 
held from  me.  The  one  is  my  daily  allowance  from  the 
King's  table,  without  which  I  could  not  live,  but  the  other  is 
my  sitting  down  at  the  table  with  the  King,  to  the  feast  made 
by  him,  for  the  joy  of  his  chosen.  The  one  makes  me  ob- 
tain the  victory  over  the  world;  the  other  makes  me  weary 
of  the  world. 

The  former  is  the  King's  highway  to  heaven  ?  and  in  the 
latter,  I  walk  on  it  in  the  sun-shine  of  his  presence.  The 
one  gives  a  continual  relish  of  spiritual  things ;  the  other,  a 
refreshful  foretaste  of  heaven,  a  prelibation  of  glory.  In  the 
first,  I  have  access  to  God  in  all  my  perplexities,  that  I  may 
not  despair;  but  I  am  favoured  with  the  last  only  at  times, 
that  I  may  not  presume.  The  joy  of  the  first  excels  the 
worldling's  gladness  from  all  his  abundance,  as  far  as  light 
excelleth  darkness;  but  the  joy  of  the  last  is  a  kin  to  the  joy 
of  saints  in  glory.  In  acts  of  lively  faith,  the  world  is  to  me 
but  dung  and  loss,  for  the  excellency  of  the  glorious  object; 
but  in  near  access  to,  and  communion  with  my  Lord,  I  would 
fain  put  off  corruption,  put  on  immortality,  and  become  an 
inhabitant  of  the  world  above.  O  how  does  a  beauty  beam 
on  my  soul,  in  the  few  moments  of  communion,  as  if  heaven 
opened  before  m.e,  and  eternal  day  shone  full  in  my  face.' 
What  sacred  joy  prevails  within,  and  how  am  I  refreshed  in 
every  power!  Though  the  Christian  must  not  build  on  them, 
since  without  them  his  soul  may  live,  yet  they  are  not,  ar 


188  SOLITUDE  SWEETENED;  OR, 

scoffers  would  affirm,  delusion,  enthusiasm,  and  such  like, 
for  always  after  this  divine  intercours,  Christ  is  dearer  to  me, 
self  more  loathsome,  sin  more  odious,  the  world  more  vain, 
religion  more  pleasant,  my  affections  more  refined,  my  desires 
more  on  spiritual  things,  and  heaven  more  desirable. 

But  now,  if  a  pleasure  so  great,  of  which  we  can  only  con- 
ceive while  we  enjoy  it,  spring  from  a  few  moments  com- 
munion in  a  more  glorious  way  than  usual,  (for  every  saint 
has  communion  with  God,)  how  divine  is  a  religious  life! 
And  what  a  tragical  scene  is  the  most  pleasant  life  of  the 
happiest  sinner,  compared  to  this!  And,  in  a  word,  what 
must  the  life  of  glory  be,  where  communion,  of  another  na- 
ture than  ever  known  below,  shall  be  the  privilege  of  all  the 
heavenly  family!  where  God  shall  shine  in  all  his  glory,  and 
shed  abroad  his  love  in  every  glowing  heart!  and  where  it 
shall  be  the  ineffable  bliss  of  every  ardent  adorer,  to  see  more 
and  more  of  his  goodness,  and  approach  nearer  and  nearer  to 
God,  in  the  uninterrupted  freedom  of  rapturous  communion, 
through  an  endless  evermore ! 


MEDITATION  CIX. 

UNBELIEF. 

Lying  to,  off  Toulon,  June  29,  1759. 

Few,  I  believe,  read  the  history  of  Israel's  deliverance 
from  Egypt,  passage  through  the  Red  Sea,  and  daily  mira- 
culous provision  in  the  wilderness,  on  the  one  hand,  with 
their  doubts,  quarrels,  complaints,  murmuring,  and  rebellion, 
on  the  other,  but  are  ready  to  cry  out,  O  heard-hearted  Jews! 
O  unbelieving  Israelits,  to  doubt  in  the  midst  of  such  a  glo- 
rious display  of  divine  goodness;  Well,  then  I  verily  believe 
that  no  Christian  ever  lived  any  while  below  but  one  time  or 
other  had  providences  "exercised  towards  him  in  such  a  man- 
ner as  forbade  him  any  more  to  doubt.  Therefore,  we  may 
convert  our  cry  against  the  Jews  into  a  complaint  against 
ourselves,  and  condemn  our  own  unbelieving  hearts,  that  can, 
in  the  midst  of  so  many  exceeding  great  and  precious  promi- 
ses, under  the  sun-shine  of  so  much  tender  mercy  and  loving 
kindness,  cry  out,  I  perish,  I  perish! 

How  horrid,  how  hateful,  and  how  hurtful  a  sin  is  unbelief 
It  spits  in  the  face  of  the  promise,  and  accounts  the  faithful 


MISCELLANEOUS  MEDITATIONS.  189 

ness  of  God  a  lie.  It  forgets  all  the  great  things  which  God 
lath  done  before,  and  despairs  of  ever  seeing  again  the  like 
displays  of  divine  pow  er.  It  heightens  the  calamity,  doubles 
•he  distress,  and  concludes  deliverance  impossible.  As  the 
prayer  of  faith  opens  heaven,  so  the  despondence  of  unbelief 
shuts  it.  It  starves  the  soul,  and  disturbs  sweet  tranquility 
of  mind.  It  musters  fears,  multiplies  enemies,  and  says,  like 
Solomon's  sluggard,  "  There  is  a  lion  in  the  way,  I  shall  be 
slain.  As  strong  faith  glorifies  God  most,  so  great  unbelief 
dishonours  him  to  the  highest  degree.  It  binds  up  the  very 
arm  of  God,  who  cannot,  who  will  not  do  many  mighty  works 
where  unbelief  prevails.  It  draws  death  out  of  the  book  of 
life,  by  gathering  up  the  threatenings,  and  passing  over  the 
promises. — As  the  most  perfect  degree  of  faith,  which  is  as- 
surance, is  heaven  begun  below,  so  the  highest  degree  of  un- 
belief, which  is  despair,  is  hell  begun  in  time.  How  daringly 
does  it  contend  with  God,  and  dispute  the  matter  with  the  Most 
High!  Says  God,  "put  me  in  rememberance,"  to  wit,  of  my 
promise;  but  says  unbelief,  "Thou  hast  forgotten  to  be  gra- 
cious, and  in  thy  wrath  hast  shut  up  thy  tender  mercies." 
Says  God,  "  Remember  what  enemies  consulted  against  thee, 
and  what  enemies  answered,  that  thou  mayest  know  the  right- 
eousness of  the  Lord;"  but  says  unbelief,  "  This  evil  is  of  the 
Lord,  why  should  I  wait  for  him  any  longer?"  Says  God, 
*^I  have  blotted  out  your  sins  as  a  cloud,  and  your  iniquities 
as  a  thick  cloud ;"  "  No,"  says  unbelief,  "  they  are  marked  be- 
fore thee  in  a  book,  for  time  to  come,  for  ever  and  ever." 

Now,  shall  I  harbour  such  a  monster  in  my  breast,  that 
would  turn  my  whole  soul  into  confusion  ?  Shall  I  circum- 
scribe that  power  that  has  often  displayed  its  glory  in  my  de- 
liverance? Shall  I  deny  the  merits  of  the  sufferings  of  the 
Son  of  God,  or  the  virtue  of  his  blood?  Shall  I  be  afraid  that 
his  grace  be  not  sufficient  to  strengthen  me  for  the  perfor- 
mance of  every  duty  to  which  he  may  call  me?  It  is  not  only 
ungenerous,  but  sinful,  to  entertain  thoughts  so  detracting 
from  the  glory  of  God,  and  so  destructive  to  mine  own  soul. 
Henceforth,  let  me  be  strong  in  the  faith,  giving  glory  to 
God.  Let  me  lift  mine  eyes  from  growing  difficulties  of  every 
kind,  on  every  hand,  and  look  to  God;  so  shall  the  mountain 
become  a  plain,  and  over  the  stream  of  affliction  I  shall  go 
dry  shod. 

But  why  condemn  Israel  and  not  myself?  The  God  that 
did  those  wonders,  is  the  same  with  whom  I  have  to  do. — As 
I  believe  them  to  be  true,  I  am  as  much  bound  to  believe  him. 


190  SOLITUDE  SWEETENED;  OR, 

as  they  were  who  saw  them,  seeing  he  changes  not,  nor 
faints,  nor  is  weary,  and  since  his  care  over  his  church  and 
saints  is  the  same  in  all  ages.  And  though  I  am  not  to  expect 
miracles,  by  which  he  confirmed  the  church  to  himself  in 
those  times,  yet  I  am  with  as  great  confidence  to  depend  on  that 
God,  to  whom  miracles  are  as  easy  as  the  common  course  of 
nature,  as  if  I  w^ere  governed  by  the  interposition  of  miracles. 
Let  me  not,  then  myself  commit  what  I  condemn  in  others, 
but  learn  spiritual  wisdom  from  spiritual  folly !  Yea,  how  egre- 
^iously  guilty  shall  I  be  if  I  retain  a  transgression  in  my  right 
hand,  for  which  I  have  seen,  in  the  sacred  records,  men  so 
awfully  punished,  and  with  which  God  has  shown  himself  so 
highly  displeased!  And  no  wonder,  for  unbelief  strikes 
against  God ;  whatever  the  language  of  other  sins  be,  still 
this  speaks  against  God,  even  in  every  murmuring  whisper  1 
Against  his  faithfulness,  as  if  his  promise  might  not  be  depen 
ded  on,  nor  his  record  received ;  against  his  power,  as  if  it 
could  not  perform  and  bring  to  pass ;  his  wisdom,  as  if  he  could 
not  foresee :  his  providence,  as  if  he  could  not  protect,  defend, 
provide;  his  counsel,  as  if  he  could  not  direct;  his  mercy,  as 
if  he  had  no  compassion;  his  conduct,  as  if  he  could  err;  and, 
in  a  word,  against  all  his  glorious  perfections,  as  if  he  were 
not  God. 

If  my  unbelief  respects  my  sin,  I  look  more  to  the  demerit 
of  my  transgression,  than  to  the  dignity  of  the  divine  Re- 
deemer, that  taketh  away  the  sin  of  the  world.  Now,  as  the 
Creator  is  infinitely  greater,  so  the  Saviour,  who  is  Imma- 
nuel,  God  with  us,  is  infinitely  above  the  sinner,  and  from 
eternal  wrath  can  save  to  the  uttermost  all  that  come  to  God 
through  him.  It  is  but  cruel  unbelief  at  the  bottom,  however 
I  may  pretend  to  put  honour  on  the  holiness  of  God,  when  I 
say  that  my  sins  are  too  atrocious  to  be  satisfied  for  by  the 
death  and  sufferings  of  our  incarnate  God,  too  black  to  be 
washed  away  by  the  blood  of  the  Lamb  of  God. 

Again,  if  mine  unbelief  respects  the  aflTairs  of  this  life,  I 
measure  omnipotence  by  my  weakness,  infinite  wisdom  by 
my  folly,  and  God  by  myself  So,  when  I  am  nonplussed,  I 
think  that  God  is  so  too,  else  why  should  I  be  disquieted  in  any 
condition,  were  not  my  thoughts  of  this  detestable  stamp, 
seeing  he  can  redeem  out  of  all  distress  ?  Then  let  me  look, 
in  all  cases  and  afflicting  circumstances,  beyond  the  appear- 
ance, above  the  probability,  yea,  above  apparent  impossibi 
lities,  to  God  alone,  and  I  shall  never  repent  my  confidenc 
nor  be  ashamed  of  my  hope. 


MISCELLANEOUS  MEDITATIONS.  191 

MEDITATION  CX. 

OUR  SHORT  LIFE  SHOULD  NOT  GIVE  MUCH  CONCERN. 

Gulph  of  Lyons,  July  3,  1759. 

My  mind  is  like  a  piece  of  ground,  which,  being  over- 
run with  weeds,  no  deligence  can  render  quite  clean,  no 
care  can  keep  them  from  appearing  again,  even  after  they 
have  been  plucked  away.  Surely  so  it  fares  with  me  and 
my  sinful  anxieties.  They  are  ever  springing  up  anew  and 
troubling  me,  and  nothing  will  utterly  and  entirely  destroy 
them,  till  the  ground  be  turned  up  by  the  plough  of  death, 
and  left  fallow  till  the  resurrction.  Yet  that  I  be  not  alto- 
gether barren  and  unfruitful  in  the  work  of  the  Lord,  let  the 
busy  hand  of  faith  be  ever  plucking  up  the  base  weeds  of 
noxious  unbelief. 

Again,  why  am  I  so  much  concerned  about  a  world  I  am 
so  soon  to  leave?  Were  my  possessions  to  fall  on  this  side 
Jordan,  and  I  to  inhabit  here  for  ever,  what  more  could  I  do 
than  I  have  done,  and  am  doing?  Yet  I  am  but  a  stranger,  a 
sojourner,  and  a  pilgrim;  here  to-night,  but  gone  to-morrow, 
to  return  no  more.  Yea,  this  night,  what  dare  I  boast  of  to- 
morrow, not  knowing  what  the  silent  watches  of  the  night 
may  bring  forth  ?  and  if  not  of  one  day,  far  less  of  many,  may 
I  boast.  It  is  but  a  look,  and  I  have  lost  sight  of  this  world 
eternally;  why  then  set  my  heart  on  that  which  shall  one 
time  or  other  so  terribly  deceive  me?  A  few  moments,  and 
my  eternal  state  is  begun,  and  I  am  naturalized  in  the  world 
of  spirits,  and  dashed  out  of  the  roll  of  the  sons  of  Adam, 
yea,  out  of  the  remembrance  of  all  my  nearest  relations! — 
Should  I,  then  mind  much  what  entertainment  I  meet  with 
by  the  way,  if  I  may  make  an  happy  journey's  end  ?  The  trav- 
eller ought  to  think  more  on  his  home,  than  on  his  usage  in 
his  way  home.  Surely,  one  should  be  ready  to  think,  that 
men  carried  their  riches  to  eternity  with  them,  yea,  and  were 
more  welcome  on  that  account,  or  why  these  unwearied  en- 
deavours, and  perpetual  bereavings  of  rest,  to  obtain  them? 

0  foll}^ !  O  fear  1  O  faithlessness  1  Folly,  that  I  concern  my- 
self with  moments  and  neglect  eternity:  Fear,  that  I  should 
oe  distressed  about  a  day,  which  scarce  has  dawned  till  done, 
and  dwell  not  with  joy  on  ages  to  come:  Faithlessness,  that 

1  should  doubt  ths  promise,  yea,  the  appendix  to  the  promise; 
for  salvation  from  sin,  and  eternal  life,  is  the  promise,  and  all 
things  that  respect  this  life  are  only  appendixes  thereto;  as 


192  SOLITUDE  SWEETENED;  OR, 

if  he  who  is  faithful  in  one  thing,  and  the  only  thing,  could 
falsify  in  trifles. 

Now,  though  my  whole  life  were  one  continued  scene  of  af- 
fliction, yet  the  very  shortness  of  it  might  sweeten  it.  Though 
it  be  a  vapour,  a  shadow,  a  wind  that  passeth  away,  surely 
the  attending  calamities  can  be  of  no  longer  continuance, 
than  that  duration  upon  which  they  attend.  Nothing  can 
pass  from  this  world  to  that,'but  my  disembodied  immortal- 
ity ;  yea  the  painful  remembrance  of  my  troubles  and  pre- 
sent distresses,  shall  cease  when  I  am  sv/allowed  up  of  ever- 
lasting joy.  I  see,  then,  that  my  concern  turns  on  a  wrong 
hinge,  and  my  care  terminates  on  a  trifle.  All  my  concern 
should  be,  not  to  provide  for  the  few  moments  of  a  transient 
life,  but  to  improve  for  the  glorious  ages  of  endless  eternity. 
And  that  care  which  in  despondency  I  expend  on  the  vani- 
ties of  time,  how  to  be  possessed  of  them,  I  should  lay  out  in 
piety,  on  the  treasures  of  uncreated  glory,  how  to  prepare  for 
the  divine  possession.  Well  may  1  commit  to  him  the  bear- 
ing of  my  charges,  by  the  way,  who  has  adopted  me  for  his 
son,  and  made  me  an  heir  of  his  kingdom,  to  which  I  am 
travelling  home. 

My  time  is  become  less  since  I  began  to  write,  and  soon  it 
will  be  wholly  gone;  how  foolish,  then,  to  give  myself  pre- 
sent disquietude  about  time  to  come,  which  I  may  never  see! 
But  I  am  certain  of  eternity.  Therefore,  into  grateful  ad- 
miration at  those  approaching  glories  which  I  shall  there  pos- 
sess, I  should  convert  my  ungoverned  lamentations  over  the 
present  gloomy  aspects  of  time,  and  keep  silence  in  the  com- 
posing exercise  of  faith;  remembering  that  he  had  never 
a  bad  day,  who  had  a  good  night;  nor  a  miserable  life  who 
died  the  death  of  the  righteous;  nor  his  time  full  of  agony  and 
grief,  which  ended  in  an  eternity  of  glory  I 


MEDITATION  CXI. 

FAITH. 

Gulph  of  Lyons,  July  7,  1759. 

Faith  is  a  divine  grace,  and  the  very  life  of  the  soul  be- 
low; hence  we  are  said  to  "walk  by  faith;"  and  if  our  lives 
are  spiritual,  it  is  by  the  faith  of  the  Son  of  God  that  we  live 
the  spiritual  life. 


MISCELLANEOUS  MEDITATIONS.  193 

It  is  a  strange  definition  of  faith  given  by  the  apostle  ^o  the 
Hebrews,  yet  divinely  true,  "  Now,  faith  is  the  substance  of 
things  hoped  for,  the  evidence  of  things  not  seen ;"  that  is, 
though  we  can  only  hope  for  those  felicities  and  glories  which 
are  future,  yet  faith,  in  its  glorious  acts,  can  suck  the  honey 
and  marrow  out  of  them,  so  as  to  supply  the  soul  even  in  the 
present  time,  with  the  substance  of  that  which  is  still  future; 
and  by  refreshful  foretastes  of  bliss,  bring  the  brightest  evi- 
dences of  celestial  excellences,  which  are  not  visible  to  flesh 
and  blood.  Thus  by  the  first-fruits  of  glory,  the  soul  is  ascer- 
tained of  entering  into  the  land  of  promise.  Faith  is  L>egun 
vision,  or  seeing  things  at  a  distance,  and  through  a  glass: 
Vision  is  faith  finished  or  perfected,  and  seeing  things  at 
hand,  and  with  the  naked  eye.  It  is  the  bond  of  union  be- 
tween God  and  the  soul,  which  can  never  be  broken  by  all 
that  can  befall  us  in  the  world;  "for  this  is  the  victory  that 
overcoraeth  the  world,  even  our  faith."  And  he  that  believes 
in  God  endures  all  things,  as  seeing  him  who  is  invisible,  and 
waits  for  the  brighter,  the  diviner  views  of  glory. 

Faith  is  a  mutual  inhabitation.  It  is  Christ  in  the  soul; 
hence  says  the  apostle,  "  I  live,  yet  not  I,  but  Christ  liveth 
in  me,'"'  and  the  soul  in  Christ;  hence  we  are  said  to  "put 
on  Christ,"  and,  being  dead  to  the  world  and  to  sin,  to  have 
our  spiritual  life  hid  with  Christ  in  God,  Faith  brings  to  God 
the  greatest  honour,  and  to  the  soul  the  greatest  happiness; 
as  unbelief  does  the  opposite  of  both.  Faith  accounts  him 
faithful  who  has  promised,  and  composes  all  within;  while 
unbelief  makes  the  God  of  ttuth  a  liar,  and  sets  the  whole 
soul,  in  all  her  powers  and  faculties,  in  an  uproar.  Faith  has 
won  its  victories,  wrought  its  miracles,  and  done  wonders  in 
the  world;  *^for  to  him  that  belie veth,  all  things  are  possible,'" 
And  a  warrantable  faith  never  fell  short  of  its  expectation; 
yea,  often  has  the  goodness  of  God  gone  beyond  the  faith  of 
his  saints. 

Every  thing  for  which  I  pray  in  faith  shall  be  granted,  and 
mountains  become  a  plain,  and  seeming  impossibilities  dis- 
appear. Yet  I  am  not  to  pray  for  impossibilities;  for  though 
to  God  all  things  are  possible,  yet  I  could  not  pray  in  faith, 
(and  whatsoever  is  not  of  faith  is  sin,)  for  things  I  am  con- 
vinced I  have  no  warrant  in  the  word  of  God  to  seek  or  ex- 
pect; such  as,  for  the  sun  to  stand  still,  water  to  flow  out  of 
a  rock,  seas  to  divide,  and  rivers  to  part  asunder;  though  all 
these  things  have  been  done.  Again,  I  am  not  to  pray  for  or 
expect  things  to  be  done  in  a  miraculous  manner  for  mfv 

R 


194  SOLITUDE  SWEETENED;  OR, 

when  in  the  common  course  of  providence,  whatever  I  want 
can  be  bestowed  on  me.  I  am  not  to  expect  the  heavens  to 
drop  down  manna  to  supply  my  daily  necessity,  or  that  my 
clothes  should  wear  forty  years  without  waxing  old ;  but  I  am 
to  believe,  in  the  midst  of  my  wants,  that  I  shall  be  every  day 
supplied  in  a  greater  or  lesser  degree,  as  seems  meet  to  God, 
by  the  same  liberal  hand  that  showered  down  the  manna  in 
the  wilderness;  and  perhaps  in  a  manner  that  shall  convince 
me  of  his  special  care,,  and  confirm  my  belief  of  his  singular 
favour,  as  much  as  if  the  drops  of  rain  were  turned  into  bread 
for  me.  His  exercising  his  providence  in  providing  me  in 
raiment  anew,  should  be  as  endearing  to  me,  as  if  he  exerted 
his  power  in  keeping  what  I  had  from  waxing  old.  But,  if  I 
am  shut  up  in  some  circumstances,  where,  as  far  as  I  can  see 
nothing  less  than  a  miracle  can  deliver,  then  faith  is  to  be- 
lieve the  miracle,  rather  than  doubt  the  promise,  or  distrust 
the  power  of  God,  as  if  any  thing  were  too  hard  for  him. 

But,  how  comfortable  is  it,  that  when  I  pray,  with  submis- 
sion to  the  divine  disposal,  only  for  warrantable  things,  in 
faith,  I  may  be  assured  that  I  shall  both  be  heard  and  an- 
swered! but,  if  I  doubt,  then  unbelief  overturns  all;  and  this 
is  the  reason  why  I  cannot  prevail.  How  terrible,  amidst  my 
petitions,  to  doubt  if  Gt)d  be  able  and  willing  to  perform  my 
request,  when  he  has  declared  himself  in  the  affirmative  in 
both !  When  I  do  so,  I  turn  the  great  God  into  a  mere  feeble 
creature,  in  denying  his  power,  and  (O  horrid !)  into  a  liar,  in 
thinking  that  he  has  no  intention  to  perform  his  promise.  I 
see,  then,  that  I  should  make  my  petitions  with  submission, 
leaving  it  wholly  to  God,  what  he  will  refuse,  what  he  will 
choose  for  me ;  but  that  to  doubt  his  love,  his  power,  his  faith- 
fulness, is  a  henious  sin ; — his  power  to  perform  to  the  extent 
of  the  promise,  either  as  to  spiritual  or  temporal  things ; — his 
faithfulness,  that  he  will  perform  whatever  he  has  promised ; — 
or  his  love,  which,  so  to  speak,  waits  and  longs  for  the  fittest 
opportunities  when  his  glory  and  my  good  may  be  most  ad- 
vanced in  performing  the  promise  for  me.  Now,  as  his  glory 
rises,  so  should  my  felicity,  as  I  should  count  it  all  my  hap- 
piness to  have  his  glory  set  on  high. 

Faith,  then,  is  a  triumphant  grace.  By  it  wrestling  Jacob 
prevailed,  and  Jacob's  wrestling  sons  still  prevail  with  God. 
It  always  wins  the  day,  secures  the  blessing,  is  never  sent 
away  empty;  will  not,  cannot  be  said  nay.  And  by  this 
boldness  and  confidence  of  faith,  which  is  the  gift  of  God, 
God  is  greatly  glorified.  Faith  looks  above  created  opposition. 


MISCELLANEOUS  MEDITATIONS.  I95 

dwells  in  eternity,  and  hangs  on  the  omnipotent  arm  of  God. 
It  wraps  itself  up  in  the  promise,  and  cannot  be  divided  from 
it  till  it  be  performed  in  every  respect.  It  is  not  terrified  at 
storms,  nor  disquieted  by  disappointments,  but  looks  beyond 
the  storm,  above  the  disappointment;  rests  on  the  compassion, 
and  fastens  on  the  faithfulness  of  its  glorious  Author  and 
Finisher.  Faith  stretches  beyond  the  narrow  confines  of  time, 
and  takes  broad  views  of  the  world  to  come;  takes  a  tour 
through  the  land  of  bliss,  the  Canaan  above,  and  converses 
with  eternal  ages.  Faith,  looking  to  the  Promise,  sees  the 
way  of  duty  plain;  while  fear  cries  out,  "There  is  a  lion  in  the 
streets,  I  shall  be  slain;  danger  and  difficulty  in  the  way,  I 
cannot  go."  Surely,  to  him  that  believeth,  all  things  are  possi- 
ble; but  to  him  that  doubts,  a  mole-hill  becomes  a  m.ountain. 
In  after  ages,  I  shall  be  ashamed  of  my  fears  and  unbelief, 
but  never  of  my  faith. — Henceforth  let  me  be  strong  in  the 
faith,  with  submission; — make  my  requests  with  resignation; 
— pray  in  the  confidence  of  being  heard; — and  believe  all 
things  with  patience  and  composure. 


MEDITATION  CXII. 

THE     THREEFOLD     STATE. 

Gulph  of  Lyons,  July  8,  1759. 

Three  changes  go  over  the  natural  world,  the  black  and 
dark  night,  the  fair  and  beauteous  moon-shine,  and  the  bright 
and  noon-day  beams :  The  same  also  prevail  in  the  rational 
world ;  there  is  the  black  and  dark  night  of  the  natural  state, 
in  which  the  unconverted  nations  sit;  and  there  is  the  fair 
moon-light  of  grace,  in  which  the  saints  walk  till  admitted  into 
the  eternal  sunshine  of  glory  in  the  highest  heavens.  Night 
sat  on  the  face  of  the  deep  at  first,  till  God  said,  "Let  there 
be  light,"  and  scattered  the  eternal  darkness  with  his  manifest- 
ing ray.  So  every  soul  is  not  only  in  darkness,  but  darkness 
itself,  till  made  light  in  the  Lord;  and  this  darkness  would  be 
eternal,  did  not  the  divine  beams  break  in  upon  the  soul,  and 
dispel  the  awful  gloom. 

There  is  a  vast  disproportion  betwixt  those  nights  which 
are  overcast  with  thick  and  heavy  clouds,  when  the  moon 
shines  not,  and  not  a  star  appears,  but  the  angry  heavens  open 
in  tremendous  thunders,  as  if  about  to  convey  our  destruc- 
tion from  the  chambers  of  the  sky,  while  the  glaring  light- 


196  SOLITUDE  SWEETENED;  OR, 

nings,  only  like  so  many  torches,  flash,  to  make  our  funeral 
more  solemnly  dismal,  and  those  nights  when  not  a  star  is 
hid,  but  the  beauty  of  the  full-faced  moon,  which  sheds  a  day 
in  comparison  of  the  former  night,  through  the  serene  sether, 
on  the  silent  earth,  where  not  the  least  breath  of  wind  is  felt, 
nor  the  least  confusion  heard.  But  the  disproportion  is  still 
greater  between  those  that  remain  in  their  natural  state,  and 
those  that  are  renewed  in  the  spirit  of  their  mind.  For  the 
poor  sinner  is  in  perpetual  fear  of  being  consumed  by  the 
angry  thunders,  and  devoured  by  the  wrath  of  the  Almighty; 
nor  is  his  case  less  deplorable  by  his  insensibility,  for  he  shall 
at  last  be  awakened  with  a  vengeance,  when  he  shall  find  his 
misery  consummate,  without  any  possibility  of  redemption. 
But  the  happy  saint  has  a  whole  heaven  shining  on  him,  all 
the  divine  perfections  smiling  in  his  face,  every  thing  around 
him  quiet,  and  every  thing  within  tranquil;  nor  can  afflictions 
of  any  kind,  or  of  any  quantity,  or  any  continuance,  deprive 
him  of  this  peace  that  passeth  understanding. 

Now,  we  have  this  pleasant  moon-Light  properly  from  the 
sun,  being  part  of  his  emanations  received  by  her,  and  re- 
flected on  us:  So  all  the  beauties  and  excellences  of  grace 
are  like  so  much  divine  glory  seen  through  a  glass,  or  re- 
flected on  us  from  the  word  of  truth,  the  ordinances,  and 
sacraments,  by  the  operation  and  blessing  of  the  spirit  of 
all  grace. 

Again,  if  we  only  enjoyed  nights,  beauteous  by  the  un* 
clouded  moon  and  transparent  sky,  and  knew  that  this  light 
was  from  the  sun,  how  would  we  long  for  day,  to  be  delighted 
with  beholding  that  bright  orb  I  Yet  1  very  much  question  if 
we  could  conceive  of  the  sun  according  to  that  transcendant 
brightness  whereby  he  illuminates  the  extensive  sky.  We 
might  conceive  him  to  be  beauteous  like  the  moon,  and  a  vast 
deal  larger,  but  could  never  form  any  just  idea  of  his  fiery 
beams,  insufferable  rays,  and  sparkling  effulgence,  too  bright 
to  be  beheld  by  our  weak  eyes.  Even  so,  while  so  many  ex- 
cellences, and  so  much  beauty,  are  to  be  found  in  sacred 
things,  in  religion,  in  the  ordinances,  in  the  sacraments,  in  the 
church,  and  in  the  saints  of  God,  here  in  this  day  of  grace, 
which  is  all  but  a  part  of  ImmanuePs  glory  reflected,  how  di- 
vinely bright  must  the  Sun  of  righteousness  shine  above! 
What  amiable  beauty!  what  assimilating  beams!  what  adora- 
ble perfections !  what  august  emanations !  what  entrancing  de- 
lights! what  majesty  and  splendour  shall  pour  from  him 
above !     Our  thoughts  recoil  on  us,  and  our  apprehensions 


MISCELLANEOUS  MEDITATIONS.  197 

fail,  when  we  think  on  his  infinite  glory.  This  created  sun, 
which  we  so  much  admire,  would  disappear  in  the  presence 
of  one  of  his  remotest  rays,  as  happened  when  Paul  was 
converted. 

What  brightness,  what  effulgence,  what  emanations,  where 
he  sheds  around  all  his  glory!  No  cloud,  no  eclipse, no  mist, 
no  decline,  no  setting,  to  lessen  his  eternal  blaze!  Surely, 
now  our  thoughts  are  in  the  dark  about  this  Sun  of  righteous- 
ness, and  Fountain  of  glory.  When  admitted  to  perfect  vision, 
we  shall  find,  that  our  clearest  apprehensions  and  brightest 
uptakings  of  him  below,  differed  but  a  degree  from  ignorance. 
How  ineffably,  how  unconceivably  glorious  must  he  shine 
above !  when  on  the  blessed  beholders  round  the  throne,  life 
descends  in  every  ray,  assimilation  in  every  beam,  trans- 
port and  delight  in  the  eternal  emanations  of  all  his  divine 
perfections ! 

How  is  it,  then,  that  when  I  have  seen  something  of  the  beau- 
ty of  grace,  I  have  not  more  desire  to  see  all  the  excellences  of 
glory? — to  turn  about  from  the  reflective  glass,  and  see  him 
face  to  face? — to  scale  the  wall  behind  which  he  stands,  and 
see  him  as  he  is? — to  change  the  transient  glance  into  an 
eternal  intuition  of  him  in  his  glory? — How  is  it  that  I  do  not 
watch  with  more  anxiety  for  the  morning-light,  and  look  out 
more  eagerly  for  the  dawning  of  eternal  day?  Is  night  to  be 
preferred  to  noon?  or  created  joys  to  the  pleasures  that  overflow 
in  the  divine  presence  ?  Finish,  then,  thy  work  with  me,  and 
glorify  thyself  by  me,  before  I  go  hence  and  be  no  more. 
Then,  through  the  same  grace  shall  I  say,  and  with  tne  same 
sincerity  as  it  was  at  first  spoken,  "  I  have  a  desire  to  be  dis- 
solved, and  to  be  with  Christ,  which  is  far  better." 


MEDITATION  CXIH. 

COKRUPTION. 

Gulph  of  Lyons,  July  9,  1759. 

Happy  they  who  have  put  oflT,  not  only  mortality,  but  sin 
and  have  put  on,  not  only  immortality,  but  perfection,  and,  in 
triumph,  trample  on  the  neck  of  all  their  enemies,  having 
neither  foe  without,  nor  foe  within.  But  my  daily  complaint 
may  be»  "O  wretched  man  that  I  am!  who  shall  deliver  me 
from  the  body  of  this  death?"  Satan  watches  and  way-lays 
rae;  temptation  attacks  without,  and  corruption  rises  up  with- 

r2 


198  SOLITUDE  SWEETENED;  OR, 

in,  and  alas!  too  often  I  offend  him  who  is  all  love,  mercy,  and 
goodness,  O  for  the  happy  day,  when  I  shall  cease  to  sin, 
and  to  offend  the  best  of  friends,  the  Saviour  of  my  soul !  when 
my  whole  soul  shall  be  pure  and  holy,  and  not  one  seed  of  sin 
be  left  within;  when  Satan  shall  tempt  no  more,  and  I  yield 
no  more  to  the  temptation ;  when  my  bitter  complaint  against 
corruption  and  sin,  shall  be  converted  into  sweet  encomiums 
on  redeeming  grace:  "To  him  that  loved  me,  and  washed  me 
from  my  sins  in  his  own  blood,  be  glory,  and  honour,  might, 
and  dominion,  for  ever  and  ever." 

In  view  of  that  blessed  day  will  I  rejoice ;  and,  confiding  in 
all-sufficient  grace,  I  will  travel  to  the  mount  of  God  with 
courage;  and,  leaning  on  my  Beloved,  I  will  journey  up 
through  the  wilderness  undismayed.  For  it  is  when  1  go  in 
mine  own  strength,  or  walk  alone,  that  I  stumble  into  sin,  to 
rectify  my  mistaken  notions,  spoil  my  vain  confidence,  and 
make  me  depend  on  God  alone. 


MEDITATION  CXIV. 

GRACE. 

Gnlph  of  Lyons,  July,  1759. 

Heavenly  grace  implanted  in  the  soul,  is  the  divine  philo- 
sopher's stone,  that  turns  every  thing  in  our  possession  into  a 
more  excellent  nature,  and  greater  value.  It  is  storied  of  the 
one,  that  it  turns  iron  into  silver,  and  silver  into  gold.  But  it 
is  true  of  the  other,  that  for  "  brass  it  brings  gold ;  and  for  iron, 
silver;  and  for  wood,  brass;  and  for  stones,  iron."  Shedding 
divine  contentment  through  the  soul,  it  turns  our  water  into 
wine,  our  pennies  into  pounds,  our  poor  cottages  into  splendid 
palaces,  bare  supply  into  abundant  plenty,  and  every  thing 
into  sufficiency,  because  our  satisfaction  is  the  same  in  this, 
as  if  possessed  of  that.  It  diminishes  distress,  magnifies,  mer- 
cies, lessens  grief,  enlarges  love,  contemns  vanities,  breathes 
after  future  bliss,  rectifies  our  desires,  subdues  our  corrup- 
tions, regulates  our  inclinations,  restrains  our  ambition,  raises 
and  refines  our  affections,  removes  the  present  world,  and  pre- 
sents the  world  to  come.  By  it  we  are  refined  in  affliction, 
triumph  in  our  troubles,  in  all  our  conflicts  we  are  more  than 
conquerors,  and  turn  the  battle  to  the  gate.  By  it  we  listen 
to  rebuke,  are  instructed  by  the  rod,  submissive  under  cros- 
ses, silent  under  losses,  patient  in  tribulation,  meek  under 


MISCELLANEOUS  IVIEDITATIONS.  199 

reproaches,  humble,  though  exalted,  forgetful  of  injuries,  mind- 
ful of  benefits,  faithful  to  our  trust,  merciful  to  our  enemies, 
and  friends  with  the  whole  world. 

By  it  we  tremble  at  judgements,  rejoice  in  mercies,  observe 
providences,  wrestle  against  our  unbelief,  are  grieved  at  our 
ingratitude,  and  struggle  against  our  daily  failings. 

By  it  our  souls  taste  divine  joys,  and  loathe  the  light  food 
of  worldly  vanities.  It  sweetens  our  sorrows,  mitigates  our 
misfortunes,  pierces  the  shadows,  and  seeks  after  unseen  re- 
alities. Where  it  is  implanted  in  the  breast,  every  thing 
turns  out  to  the  advantage  of  the  soul.  The  way  of  life, 
to  others  thorny,  is  flowery,  and  our  path  to  our  latter  end 
is  peace. 

What  to  the  carnal  world  is  a  curse,  is  to  the  possessors  of 
this  precious  gem  a  blessing.  By  it  our  pains  are  banished, 
our  pleasures  are  purified,  expectation  honied,  burdens  light- 
ened, weakness  strengthened,  storms  scattered,  and  harmony 
diffused  within.  What  a  noble  thing  is  grace,  or  Christ  by 
his  spirit  dwelling  in  the  soul!  No  wonder,  then,  that  such  a 
glorious  change  is  made,  and  all  to  the  better,  so  that  we  can 
look  towards  eternity  undismayed,  expect  the  awful  judge- 
ment with  unshaken  faith,  meet  the  king  of  terrors  with  un- 
daunted courage,  and  have  hope  in  the  expiring  pang. 

Let  gold  be  a  portion  to  the  misers,  honour  to  the  ambitious, 
pleasures  to  the  voluptuous,  but  let  grace  be  mine,-  for  thus 
my  afflictions  are  sweeter  than  the  prosperity  of  the  wicked, 
my  reproaches  preferable  to  the  applauses  of  a  giddy  world, 
and  my  very  death  more  desirable  than  the  life  of  the  most 
splendid,  if  impious  monarch. 


MEDITATION  XCV. 

LOVE   AND   IMMORTALITY. 

July  15,  1759. 

Welcome  change,  that  waits  to  begin  my  happiness,  and 
put  a  period  to  my  complaint  and  pain.  When  this  languor 
and  lukewarmness  shall  be  turned  into  immortality  and  love, 
I  shall  be  all  life  and  vigour,  and  this  vigour  shall  be  all  love 
and  praise.  Now  corruption  is  a  counterbalance  to  my  love, 
and  mortality  a  clog  to  my  devotion;  but  then  every  power 
shall  be  life,  every  faculty  active,  every  thought  winged,  and 
every  motion  heavenh^     I  shall  praise  with  transport,  and 


200  SOLITUDE  SWEETENED  r  OR^ 

sing  with  rapture ;  I  shall  adore  with  ecstacyy  and  love  with 
delight,  and  all  this,  day  and  night,  without  ever  ceasing,  or 
being  exhausted,  being  then  perfect  in  every  grace,  and  im- 
mortal in  every  power.  Receiving  my  fulness  from  the  divine 
plenitude,  as  a  pipe  supplied  by  the  vast  ocean,  I  shall  pour 
out  perpetual  streams  of  praise,  and  torrents  of  love,  and  be 
more  and  more  capacitated,  enlarged,  and  replenished,  by 
this  eternal  employment. 

Such  is  the  happy  state  my  hope  claims,  and  to  which,  one 
time  or  other,  I  shall  attain.  Then  shall  my  love  be  wholly 
a  vigorous  immortality^  and  my  immortality  exercised  in  no- 
thing but  love.  On  the  Sun  of  Righteousness,  divinely  bright^ 
tremendously  glorious,  I  shall  fix  mine  eyes,  which  shall  be 
strengthened  as  they  gaze,  and  never  cease  to  behold  and 
admire  the  divine  object.  I  shall  emulate  the  seraphim,  and 
strive^  not  out  of  self-conceit,  but  from  the  glowings  of  sacred 
gratitude,  the  prevalency  of  divine  love  in  my  breast,  to  sing 
as  loud,  and  love  as  intensely  as  they,  the  exalted  OnCywhom 
I  can  call  ray  Brother,  my  Husband,,  and  my  God.  I  shall 
go  out,  in  all  the  faculties  of  my  soul,  to  Hiniy  without  one 
moment's  intermission;  and  yet  mine  eyes  shall  never  be  so 
satisfied  with  seeing,  as  to  shut  them  on  the  glories  above,  nor 
mine  ear  fatigued  with  hearing  the  hallelujah's  on  high. 
Sleep  shall  be  as  foreign  to  my  mortal  perfection  then,  as  it 
is  impossible  for  my  immortal  frame  to  subsist  without  it  now. 
There  is  no  comma  in  the  hosannas  above ;  no  night  in  the 
years  of  the  right  hand  of  the  Most  High ;  no  interruption  in 
the  warbles  of  eternal  noon ;  no  surfeiting  on  bliss,  or  loathing 
©f  divine  love.  No  distractions  shall  disturb  the  adorers  be- 
fore the  throne,  where  perfect  love  casts  out  fear,  where 
bliss  is  as  boundless  as  their  wish  and  measures  with  eter- 
nity itself. 


MEDITATION  CXVI. 

EXTREMITIES. 

Gibraltar  Bay,  August  6, 1759. 

God  has  in  all  ages  been  pleased  to  let  matters  come  to  an 
extremity  before  he  sent  the  deliverance;  thereby  teaching 
his  people  patience,  and  to  hope  unto  the  end;  thereby  also 
making  the  deliverance  more  glorious,  and  his  care  of  them 
more  conspicuous,  than  otherwise  it  would  have  been.  Where 


MISCELLANEOUS  MEDITATIONS.  201 

fore  then  magnify  I  every  difficulty  in  mine  eye  as  a  moun- 
tain that  cannot  be  removed,  and  distrust  that  divine  power 
that  can  do  all  things,  and  at  the  last  extremity  ? 

Now,  to  dispel  these  dark  and  dismal  clouds  that  hang  over 
my  mind,  to  my  great  uneasiness,  let  me  glance  at  his  divine 
procedure  with  his  church  and  people,  from  the  days  of  old 
down  through  many  ages. 

See,  then,  the  father  of  the  faithful  is  old  and  stricken  in 
years,  while  it  ceases  to  be  with  Sarah  after  the  manner  of 
women,  before  the  promised  seed  is  born.  Yet  that  extremity 
is  God's  opportunity;  for  he  is  born,  in  whose  seed  the  nations 
should  be  blessed.  But,  again,  young  Isaac  is,  by  divine  au- 
thority, to  be  offered  for  a  sacrifice,  and  that  by  none  other 
than  his  aged,  his  affectionate  father!  Nor  are  the  amazing 
orders  countermanded,  till  the  altar  is  reared,  the  wood  laid 
in  order,  the  stripling  bound,  and  laid  upon  the  wood,  and  the 
hand  stretching  out  the  knife  to  give  the  fatal  w^ound.  Now, 
what  an  extremity  of  extremities  was  this!  but  not  too  late 
for  God  to  deliver  him.  Again,  wandering  Hagar  sees  not 
the  well  as  soon  as  the  bottle  is  spent;  but  after  she  had  laid 
down  the  parched  boy,  and  forced  herself  a  good  distance 
from  him,  that  she  might  not  hear  his  mournful  cries,  nor  see 
him  struggling  with  the  pangs  of  death,  God  opens  her  eyes, 
scatters  her  fears,  and  removes  her  sorrows.  Also,  just  Lot 
makes  his  escape  out  of  Sodom  only  on  that  very  day  in 
which  it  was  destroyed ;  and  it  was  destroyed  early  in  the 
day.  A  narrow  escape  indeed!  Perhaps  the  heavens  were 
thundering  round  about  him,  the  brimstone  and  fire  falling 
behind  him,  while  he  fled ;  yet  he  was  safe  enough  under  his 
protection  to  whom  extremity  is  the  noblest  opportunity.  Let 
me  also  look  at  Jacob  when  returning  home :  He  is  distressed 
at  his  brother's  meeting  him  in  such  a  hostile  manner;  but 
when  he  has  arranged  his  little  company  for  flight,  or  meeting 
the  armed  bands,  the  kindly  embrace  removes  the  doubt,  and 
cheers  his  very  soul. — Joseph  is  to  be  exalted,  but  he  is  first 
sold  by  his  brethren,  then  sold  again  as  a  slave,  then  a  priso- 
ner, which  was  like  the  very  reverse  of  what  was  so  near; 
but,  at  the  last  extremity,  when  he  could  be  brought  no  lower, 
he  was  advanced,  till  he  could  as  it  were,  be  raised  no  higher. 
Even  so,  his  aged  father's  sorrow,  which  had  all  this  time 
mingled  his  other  comforts  with  bitterness,  is  heightened  by 
the  story  of  his  sons,  about  the  rough  dealings  of  the  man 
that  was  lord  over  Egypt:  But  from  this  very  dungeon  of 
wo,  he  is  in  a  moment  set  into  a  palace  of  delight,  when  he 


202  SOLITUDE  SWEETENED;  OR, 

hears,  that,  that  same  governor  is  his  own  son,  his  own  be- 
loved, his  long  lamented  Joseph. — x\gain,  the  promise  is,  that 
Israel  shall  be  delivered  from  Egypt,  and  possess  the  prom- 
ised land ;  but  see  how  subtilely  their  enemies  deal  with  them, 
and  what  murdering  designs  are  formed  against  them!  yea, 
when  the  deliverance  begins  to  dawn,  their  task  is  doubled, 
and  their  bondage  rendered  next  to  intolerable.  Such  was 
their  extremity  before  they  were  brought  out  with  an  high 
hand.  Nay,  after  this,  their  danger  seems  to  be  greater  than 
ever,  while,  pursued  by  enemies,  on  many  accounts  more  en- 
raged than  ever,  they  had  seas  before  them  impassable,  and 
hills  on  every  hand  inaccessible;  yet  then  Omnipotence  is  at 
no  loss  to  deliver,  so  that  seas  divide,  and  are  the  defence  of 
his  people,  but  the  destruction  of  their  foes. 

This  divine  way  of  procedure,  delivering  in  the  greatest 
extremity,  shines  also  in  the  whole  history  of  the  Judges ;  in 
the  narrow  escapes  of  flying  David ;  in  the  siege  of  Samaria, 
when  a  lord,  of  the  same  temper  with  my  unbelieving  heart, 
spoke  also  in  a  style  I  am  too  often  guilty  of;  in  the  case  of 
the  widow  of  Zarephath,  whose  provisions  were  almost  spent, 
before  the  blessing  was  bestowed  that  multiplied  them :  in  the 
case  of  her  son  afterwards,  and  the  Shunamite's,  who  appear- 
ed beyond  all  possibility  of  help,  when  restored  to  life ;  in  the 
sudden  deliverance  of  Hezekiah  and  Jerusalem,  from  the  be- 
sieging Assyrians,  whose  mighty  men  and  leaders  a  mightier 
angel  slew  in  one  night,  to  an  amazing  number;  also  in  the 
astonishing  story  of  the  three  children,  who  are  apprehended, 
bound,  brought  to  the  furnace,  now  seven  times  more  heated 
for  their  reception,  and  thrown  into  the  flame.  What  can 
help  them  now?  Yes,  in  the  midst  of  the  furnace,  they  walk 
at  liberty,  in  the  presence  of  a  glorious  person,  whose  form 
is  like  the  Son  of  God.  Such  was  the  remarkable  deliver- 
ance of  pious  Daniel  from  the  lion's  paw,  when  cast  among 
their  bloody  jaws,  and  left  a  whole  night  to  the  mercy  of  the 
fierce  devourers :  And  of  Jonah  from  the  swelling  deep,  and 
the  fish's  belly,  which  to  him  was  as  the  belly  of  hell :  And, 
in  fine,  of  the  Jews  from  captivity,  v  ho  went  even  to  Baby- 
lon, and  there  were  delivered.  All  these  being  brought  to 
an  extremity,  perished  not  in  it,  but  were  delivered  after  a 
most  glorious  manner. 

This  was  the  way  he  dealt  with  his  church  and  people  un- 
der the  Old  Testament  dispensation,  for  many  hundred  years ; 
and  it  continued  under  the  New.  Hence  see  how  our  Lord 
delays  his  going  to  Lazarus,  that  he  might  not  only  relieve 


MISCELLANEOUS  MEDITATIONS.  203 

him  from  his  disease,  but  raise  him  from  the  dead,  which  was 
a  more  glorious  display  of  his  divine  power.  Such  was  his 
way  also  with  Jarius'  daughter,  and  the  widow  of  Naim's 
son,  who  seemed  to  be  the  captives  of  death,  till  the  Lord  of 
life  commanded  their  release,  and  that  at  a  time  when,  for  hint- 
ing at  it,  he  was  laughed  at  as  proposing  a  thing  impossible 
to  be  done. — See  how  also,  in  the  utmost  extremity  of  danger, 
he  rescues  his  apostle  Peter,  by  an  angel  from  heaven,  who 
awakes  the  sleeping  prisoner,  guides  him  through  the  guards, 
and  leads  him  on,  before  whom  the  doors  and  gates  open  of 
their  own  accord,  and  let  him  pass  into  perfect  liberty. 

What,  then,  is  difficult  for  God?  What  extremity  is  be- 
yond the  reach  and  strength  of  his  arm?  Yea,  since  he  is 
pleased  to  delay  blessings  and  deliverances  to  the  last,  it  is  my 
duty  to  wait  on  him  till  the  last,  and  to  wait  with  hope,  and 
in  patience  to  possess  my  soul. 


MEDITATION  CXVIL 

THE   ASTONISHING    PORTIONS. 

Gibraltar  Bay,  August  10,  1759. 

The  treasures  of  kings  have  sometimes  been  so  vast  as  to 
pass  into  a  proverb.  And  yet,  what  were  they  but  gold  or  stones 
dug  out  of  the  bowels  of  the  earth,  which,  amassed  to  ever  so 
great  a  sum,  could  neither  give  contentment,  ensure  health, 
nor  lengthen  life?  But  there  is  a  portion  of  a  diviner  nature, 
and  infinitely  more  excellent,  which  falls  to  the  share  of  every 
saint  of  God ;  and  he  himself  is  this  stupendous  portion.  "  The 
Lord  is  my  portion,  saith  my  soul." 

Now,  the  astonishing  wonder  here  is,  that  God,  in  all  his 
perfections,  should  condescend,  through  his  Son,  to  be  the 
portion  of  his  people.  But  this  wonder  is  not  alone,  but  is 
joined  with  another,  that  is  in  a  manner  more  surprising  still, 
expressed  in  these  words:  "The  Lord's  portion  is  his  people, 
Israel  is  the  lot  of  his  inheritance." 

We  know  how  highly  we  esteem  that  which  we  account 
our  portion.  And  the  pious  breathing  of  the  saint  is,  "Whom 
have  *I  in  heaven  but  thee?  and  there  is  none  upon  earth 
that  I  desire  besides  thee.  My  flesh  and  my  heart  faileth, 
but  God  is  the  strength  of  my  heart,  and  my  portion  for  ever." 
Then,  may  we  not  see  what  value  he  sets  upon  his  saints, 


204  SOLITUDE  SWEETENED;  OR, 

that  he,  who  possesses  all  things,  and  has  all  perfection  in 
hiniself,  should  call  them  "his  portion." 

A  rich  man  may  condescend  to  be  the  prop  and  friend  of 
a  poor  man,  but  will  scarcely  allow  him  to  be  of  great  ac- 
count to  himself,'  but  here  it  is  otherwise,  to  the  praise  of 
glorious  grace,  which  is  not  less  astonishing  in  receiving  than 
in  giving.  He  gives  the  treasures  of  eternity,  which  enrich 
for  ever;  and  receives  the  cyphers  of  time,  which  cannot 
profit  him  at  all.  He  gives  himself  to  be  ours  in  his  infinite 
excellences  for  ever,  and  receives  us,  in  all  our  wants  and 
infirmities,  to  be  his  for  evermore.  Whether  is  he  most  glo- 
rious in  accepting  the  lispings  of  faith  "Thou  art  my  God," 
or  in  returning  the  mutual  claim,  "Thou  art  my  people?" 
Because  God  is  the  portion  of  our  soul,  we  have  hope;  and 
because  he  sees  the  travail  of  his  soul,  he  is  satisfied.  O 
what  condescension  is  this,  not  only  to  bow  down  to  give  him- 
self away  to  us,  but  to  take  us  up  to  himself!  Let  philoso- 
phers dream  on  of  ten  thousand  inhabited  worlds,  yet,  among 
them  all,  the  Lord's  portion  is  his  people,  and  Israel  his  inhe- 
ritance. The  heaven  is  his  throne,  the  earth  his  footstool, 
but  his  portion  is  dearer  to  him  than  both,  purchased  at  an 
amazing  price,  and  preserved  by  almighty  power,  to  an  im- 
mensity of  bliss.  Precious  and  costly  things  are  in  the  pecu- 
liar treasures  of  kings ;  how  noble,  then,  and  excellent  must 
Jacob  be,  (the  choice  makes  it  so,)  whom  the  eternal  King 
of  kings  hath  chosen  to  himself  for  his  peculiar  treasure,  for 
whom  he  will  give  men,  and  kingdoms  for  their  ransom! — 
Again,  a  treasure  is  that  which  is  laid  up  for  time  to  come ; 
then  God  will  never  cast  off  his  own  inheritance,  give  up 
with  his  portion,  or  throw  away  his  treasure,  but  reserve  all 
to  eternity.  Finally,  if  God  be  the  portion  of  his  saints,  why 
such  a  struggle  to  fill  their  cofiers  with  perishing  things  ?  and 
why  so  disquieted  if  they  do  not  succeed  ? 


MEDITATION  CXVEI. 

noah's  ark. 

Under  sail,  Aug.  31,  1759. 
When  the  ark,  which  had  floated  many  a  day  on  a  fearful 
flood,  rested  on  the  happy  Ararat,  and  Noah,  and  the  nume- 
rous creatures  which  were  to  replenish  the  world  again,  had 
the  pleasant  sight  of  spacious  fields,  just  delivered  from  a 


MISCELLANEOUS  MEDITATIONS.  205 

dreadful  deluge,  how  vast  must  have  been  their  joy!  And 
with  what  transport  must  they  have  gone  forth  into  unbounded 
liberty,  called  the  earth  their  own,  and  appropriated  the 
whole  world,  without  any  to  dispute  the  amazing  possession! 
So,  when  the  ark  of  the  covenant  of  grace,  built  by  a  greater 
than  Noah,  and  wherein  is  contained  the  seed  of  the  new  cre- 
ation, shall  rest  on  the  heights  of  glory,  how  shall  all  the 
happy  ones  go  f)rth  with  transport  into  the  liberty  of  the  sons 
of  God,  to  possess  a  paradise  of  pleasure  an  heaven  of  ecstacy, 
and  a  world  of  bliss !  And  though  they  shall  never  go  out 
vf  the  covenant  through  eternity,  yet,  so  to  speak,  they  shall 
spread  abroad  to  people  the  heavenly  Canaan,  and  possess 
ihe  many  mansions  that  are  in  their  Father's  house. 

Here,  in  the  covenant,  we  are  borne  above  the  floods ;  for  the 
curse,  like  a  deluge,  overspreads  the  whole  world,  so  that  all 
are  in  a  perishing  condition,  but  such  as  are  got  within  the 
ark!  and  in  a  little,  when  the  great  deeps  of  eternity 
shall  be  opened,  the  floods  of  vengeance  swelling  high  shall 
sweep  the  whole  unbelieving  world  into  oceans  of  eternal 
wrath.  It  is  true,  indeed,  our  safety  is  the  same,  being  inte- 
rested in  him  whom  the  Father  has  given  for  a  covenant 
to  the  people,  whether  the  ark  be  floating  on  the  waters,  or 
set  down  on  the  stable  mountain's  top ;  but  there  is  a  diffe- 
erence  between  fluctuating  on  the  waters  of  adversity,  and 
sitting  down  on  the  mountains  of  bliss,  in  the  presence  of 
Jehovah  and  the  Lamb. 

Again,  as  their  safety  was  secured,  and  their  provision 
plenteous  in  the  ark  of  old ;  so,  in  the  New-Testament  ark, 
we  are  secure,  being  hidden  in  him  who  sits  on  the  floods, 
and  governs  in  the  storms,  and  who  will  never  let  the  deluge 
overthrow  his  own,  but  cause  them  to  swim  safely  amongst 
the  rending  billows,  and  walk  securely,  as  Israel  of  old, 
amidst  devouring  deeps.  And  our  provision  is  not  only 
plenteous  and  profuse,  but  spiritual  and  divine. 

Besides,  in  this  ark,  by  the  eye  of  faith,  even  while  the  del- 
uge is  not  wholly  gone,  we  get,  which  Noah  could  not  boast 
of,  reviving  views  of  the  tops  of  the  eternal  mountains  and 
gladdening  glances  of  the  heights  of  glory. 

x-lgain,  when  the  flood  of  wrath  shall  be  at  the  highest  with 
all  the  wicked  world,  our  ark  shall  sit  down  on  the  celestial 
Ararat.  Then,  as  Noah  sacrificed  to  God  when  he  was  gone 
forth  of  the  ark,  which  he  could  not  do  while  in  it;  so,  in  that 
triumphant  state  of  glory,  we  shall  worship  him  in  a  manner 
to  which  we  never  could  attain  in  the  militant  state;  and,  to 

S 


206  SOLITUDE  SWEETENED;  OR, 

our  eternal  joy,  shall  look  up  and  see  the  "rainbow  about  the 
throne,"  in  its  most  beauteous  colours,  showing,  as  it  shines, 
that  the  flood  of  divine  wrath,  which  once  pursued  the  human 
race  to  swallow  up  all  who  had  not  fled  to  the  sacred  ark 
for  safety,  shall  never  return  again  to  swallow  up  the  ran- 
somed nations.  Then,  dwelling  in  that  land  where  "there  is 
no  more  sea,"  we  shall  walk  at  liberty,  enjoying  beatitudes 
unlimited  as  our  thought,  and  extensive  as  conception  itself; 
and  through  the  unnumbered  years  of  his  right  hand  we  shall 
proclaim  the  compassion,  and  dwell  upon  the  love  of  him  who 
was  himself  our  divine,  our  glorious  ark,  that  bare  us  above 
the  waves  of  vengeance,  (though,  to  perform  that  kind  office, 
he  himself  for  a  while  was  carried  "  into  deep  waters,  where 
the  floods  overflowed  him,")  and  brought  us  into  his  presence, 
where  rivers  of  pleasures  flow  evermore. 


IVIEDITATION  CXIX. 

ACQUAINTAjVCE. 

Spitheadj  Sept.  25,  1759. 

We  are  fond  of  contracting  acquaintance  with  great  and 
famous  men,  and  sometimes  lament  the  death  of  some  before 
we  were  born,  and  our  distance  from  others  while  we  live. 
What  pleasure  would  it  afford  me,  had  I  known  the  first  wor- 
thies of  the  world!  To  have  had  an  hours  company  and 
conversation  with  the  first  man,  the  father  of  us  all;  to  have 
been  acquainted  with  the  divine  Enoch,  who  was  wafted 
deathless  to  glory;  with  Noah,  the  preacher  of  righteousness ; 
with  Abraham,  the  Father  of  the  Faithful!  with  Moses,  the 
man  of  God ;  with  Isaac  and  Jacob,  heirs  of  one  and  the  same 
promise;  with  the  deeply  depressed,  and  highly-advanced 
Joseph;  with  Elijah  and  Elisha;  with  Samuel,  David,  and 
Solomon ;  in  a  word,  with  all  the  prophets,  apostles,  evange- 
lists, and  martyrs,  and  all  the  New-Testament  worthies  down 
to  the  present  times :  I  say,  to  have  been  acquainted  with  all 
these  great  men,  what  secret  pleasure  would  it  afford !  What 
instruction  from  their  conversation,  and  what  joy  to  behold  so 
many  sparkling  graces  in  each  of  them!  But  this  is  what 
can  never  happen;  yet  there  is  one  thought  that  abundantly 
supplies  the  loss.  That  all  those  who  are  united  in  the  living 
Head  shall  meet  together  in  the  general  assembly  apd  church 
of  the  first-born. 


MISCELLANEOUS  MEDITATIONS.  207 

There  shall  I  see  Adam,  not  in  that  melting  anguish  he 
sustained  when  driven  out  of  the  terrestrial  paradise,  but 
with  a  fulness  of  joy  proper  to  one  entered  into  the  heavenly 
paradise  for  eternity;  There  shall  I  see^ Enoch  walking  in 
very  deed  with  God,  and  enjoying  eternally  and  uninter- 
ruptedly that  communion  he  delighted  in  below :  There  shall 
I  see  Noah,  not  preaching  to  an  inattentive  world,  but  prais- 
ing in  concert  with  all  those  that  in  the  ark  of  covenant  were 
saved  from  the  flood  of  wrath  that  swept  away  the  wicked : 
There  shall  I  see  Abraham,  not  travelling  to  the  mountains 
of  Morio^h  to  offer  up  his  son,  but  dwelling  in  the  mount  of 
God  to  offer  up  his  song,  his  sacrifice  of  praise,  possessed  of 
greater  glory,  and  more  noble  blessings,  than  even  his  strong- 
est faith  ever  could  expect:  There  shall  I  see  Isaac  and  Ja- 
cob, not  so-journing  in  a  strange  land,  but  dwelling  in  Imma- 
nuel's  land,  without  any  more  removing  to  and  fro:  There 
shall  I  see  Joseph,  not  in  that  anguish  of  spirit  he  was  in 
when  sold  for  a  slave,  but  in  a  nobler  condition  than  when 
governor  over  Egypt:  There  shall  I  see  Moses,  not  strug- 
gling with  a  rebellious  Israel  in  an  howling  wilderness,  but 
triumphing  with  the  true  Israel,  in  whom  iniquity  is  not  be- 
held, and  entered  on  the  possession  of  the  heavenly  Canaan 
for  eternity:  There  shall  I  see,  also,  Samuel  the  reformer, 
David  the  upright,  and  Solomon  the  wise,  with  all  the  pro- 
phets and  apostles,  the  evangelists  and  martyrs,  shining  with 
additional  lustre,  and  inconceivable  glory.  Yea,  not  one  of  all 
the  saints  of  God,  though  the  names  of  thousands  of  them 
were  never  heard  of  in  the  world,  but  I  shall  be  acquainted 
with,  and  know  all  about  them  that  can  set  forth  the  glory  of 
God,  and  the  praises  of  redeeming  love.  I  shall  know  who 
and  what  they  were  in  the  world,  whence  they  came,  and 
what  they  suffered  for  his  name's  sake. 

Had  I  been  acquainted  with  them  in  their  imperfect  state, 
either  corruption  in  them  might  have  restrained  my  regard 
toward  them,  or  corruption  in  me  might  have  deadened  my 
affection  for  them;  but  my  acquaintance  with  them  shall  be 
when  they  and  I  also  have  put  off*  all  corruption,  and  are 
spotless  as  the  angels  of  light.  How  is  it,  then  that  I  have 
concluded  all  the  worthies  of  the  old  world  as  gone  from  me 
for  ever,  when,  in  a  little,  I  shall  come  into  their  company, 
into  their  assembly,  to  depart  to  more?  Further,  what  will 
sweeten  all,  is,  that  my  acquaintance  with  them  shall  be  in 
and  through  Christ,  in  whom  all  his  saints  are  one;  and  my 
delight  in  them  will  spring  from  their  resemblance  to  Christ, 


208  SOLITUDE  SWEETENED;  OR, 

and  rise  according  to  the  degree  of  that.  Then,  like  so  many- 
stars,  they  shall  reflect  the  glory  of  the  Sun  of  Righteousness; 
and  he  that  reflects  most  glory  shall  be  the  brightest  star. 
Besides,  as  the  Lamb  is  the  light  of  the  holy  city,  so  he  shall 
be  the  fulness  of  the  higher  house,  replenishing  all  the  inha- 
bitants, who  shall  have  Christ  in  them,  once  "  the  hope,"  but 
then  the  harvest  "of  glory,"  and  with  them  as  such  shall  I 
be  acquainted.  Hence  shall  Christ  be  to  every  one  all  in 
all,  even  in  their  delight  in,  and  acquaintance  with,  one  ano- 
ther; because,  loving  him  that  begets,  supremely  and  eter- 
nally, they  cannot  but  love  them  that  are  begotten  after  the 
same  divine  likeness. 

What  a  friendly  office,  then,  (though  to  the  greater  part 
unwelcome,)  does  death,  in  the  hand  of  Christ  perform  to  his 
chosen,  in  convening  the  saints  together  from  remotest  cor- 
ners, scattered  kingdoms,  and  distant  ages,  and,  with  a  smiling 
countenance,  ushering  them,  not  only  into  the  presence  of  one 
another,  but  into  the  presence  of  their  Lord. 

On  the  other  hand,  how  miserable  must  the  wicked  be, 
whose  acquaintance  with  the  great,  of  which  they  are  now 
so  proud,  at  the  hour  of  death  shall  cease  for  ever!  for  beings 
in  torment  can  be  no  entertainingcompany  to  one  another  but, 
by  being  once  companions  in  sin,  shall  mutually  screw  up 
their  horror,  and  whet  their  anguish  for  ever. 


MEDITATION  CXX. 

AX   AEGUMENT. 

In  harbour,  Oct.  3,  1759. 

Would  a  man  of  any  spirit  be  cast  down  for  an  extremity 
of  distress,  enduring  but  for  a  day,  if  assured,  that  his  whole 
after-life  should  be  felicity  and  peace?  Though  for  this  short 
time  he  were  hungry,  thirsty,  naked,  imprisoned,  reproached, 
reviled,  envied,  hated,  contemned,  ridiculed  by  flatterers, 
abandoned  by  friends,  insulted  by  foes,  and  made  the  gazing- 
stock  of  all ;  yet,  would  not  the  certain  knowledge  of  so  sud- 
den a  change  in  his  favour  take  off  the  edge  of  all?  Would 
not  the  forethought  of  the  sumptuous  table  at  which  he  should 
ever  sit,  and  the  generous  wine  that  should  go  around,  abate 
his  hunger,  and  allay  his  thirst? — Would  not  the  idea  of  his 
genteel  dress  take  away  the  shame  of  his  rags?  and  his  uncon- 
fined  liberty  render  supportable  his  few  hours  confinement? 


MISCELLANEOUS  MEDITATIONS.  209 

and  that  renown,  love,  and  respect,  which  he  should  in  a  little 
be  possessed  of,  take  away  the  anguish  that  might  arise  from 
the  opposite  insults? 

Now,  O  saint  I  thy  case  at  the  worst  can  be  no  w^orse  than 
this,  to  suffer,  through  the  short  day  of  thy  life,  much  tribula- 
tion, and  many  afflictions;  much  distress,  and  many  troubles; 
yea,  though  some  singular  distress,  as  war,  persecution,  or 
pestilence,  should  bring  thy  death  along  with  it,  yet  thy  state 
is  secured,  and  thine  exit  is  into  eternal  glory.- — What !  should 
poverty  make  any  impression  on  thy  mind,  who  art  an  heir 
of  God,  and  joint-heir  with  Christ;  who  shalt  walk  on  streets 
of  gold,  nor  regard  the  sparkling  pavement?  Should  impris- 
onment trouble  thee,  who  shalt  walk  at  liberty  in  the  para- 
dise of  God  through  eternal  day? — Should  shame  produce  a 
blush  in  thy  countenance,  who  shalt  be  confessed  by  thy  di- 
vine Master  before  his  heavenly  Father,  and  all  his  holy 
angels?  Should  want  of  any  kind  affect  thee,  who  art  com- 
plete in  Him  in  whom  the  fulness  of  the  Godhead  dwells? 
Should  disappointments,  repeated,  aggravated  disappoint- 
ments deject  thee,  whose  assured  friend  governs  the  universe, 
and  never  will  forget,  never  will  forsake  thee?  In  a  word, 
should  any  cross  events  in  time  distract  thee,  who  hast  an 
eternity  of  felicity  before  thee,  where  thy  happiness  shall 
stretch  beyond  thy  most  extensive  thoughts? 

Take  the  scales  and  balances,  then,  and  sit  down  and 
weigh  the  lightness  of  thy  troubles,  the  transitoriness  of  thine 
afflictions,  (even  allowing  them  to  harass  thee  through  thy 
whole  life,  which  is  not  one  day,  one  minute,  or  one  moment, 
to  eternity,  and  that  boundless,  ineffable  bliss,  that  awaits 
thy  better  life,  thine  immortal  state  in  the  invisible  world, 
and  say,  if  that  ingenuity,  which  should- he  inseparable  from 
an  expectant  of  glory,  be  in  thee,  w^iether  fits  of  despondency 
for  any  thing  that  can  befall  thee  in  this  world,  or  songs  of 
praise  for  that  nameless  immense  all  that  is  reserved  for  thee 
in  the  world  to  come,  be  most  proper  to  thy  present  state? 


MEDITATION  CXXI. 

ON    BEING    ILL    USED. 

Spiihead,  Oct.  18,  1759. 
Surely  I  forget  myself,  and  the  place  of  my  abode,  else  I 
should  not  take  it  in  btiu  part  to  be  ill  used  in  such  a  world 
as  this.     Would  I  have  at  once  the  smiles  of  Heaven  and 

s2 


210  SOLITUDE  SWEETENED;  OR, 

the  caresses  of  the  earth?  It  is  very  fair  that  I  get  through 
the  enemy's  country  with  the  Hfe,  though  now  and  then  I 
suffer  loss.  I  must  not  be  surprised  that  I  suffer,  though  inno- 
cent; for  none  were  ever  so  innocent  as  our  blessed  Lord, 
yet  none  suffered  more  than  did  the  prince  of  innocence. — 
•*  It  is  enough  for  the  disciple  that  he  be  as  his  master,  and 
the  servant  as  his  Lord.  If  they  have  called  the  master  of 
the  house  Beelzebub,  how  much  more  shall  they  call  them 
of  his  household?"  Why  am  I  astonished  at  an  usage  which 
my  Lord  not  only  met  with  himself,  but  assured  all  his  dis- 
ciples that  they  should  experience?  How  is  it  that  I  have 
fallen  into  this  fond  delusion,  dreaming  that  nothing  should 
hurt  me  while  I  v/as  endeavouring  to  walk  uprightly  with 
him  before  whom  are  all  my  ways,  and  forgetting  that  often 
the  saints  have  suffered  for  following  after  what  is  good  ? — 
I  am  yet  in  the  world,  and  the  god  of  this  world  is  not  my 
God,  nor  the  men  of  this  world  my  brethren;  therefore  no 
wonder  that  the  world  hate  what  is  not  its  own.  For  shame ! 
have  I  taken  it  amiss,  that  a  few  drops  of  that  shower  of  mal- 
ice and  envy  which  poured  in  full  flood  on  the  glorious  Head, 
should  fall  on  an  unworthy  member?  How  have  I  forgotten 
to  imitate  the  divine  pattern  of  humility,  who,  when  he  was 
reviled,  reviled  not  again:  when  blasphemed,  replied  with 
meekness,  interceded  for  his  murderers,  and  prayed  for  his 
most  flagitious  foes !  O  to  be  nwre  and  more  self-denied ! — 
If  once  I  thought  as'  little  of  myself  as  I  ought,  I  should  not 
think  much  of  being  treated  with  indignity,  and  used  con- 
temptuously by  others. 

Though  I  may  have  recourse  to  the  law  for  my  protection 
and  defence,  yet  surely  it  is  often  my  duty  to  say,  like  hum- 
ble David,  "  Let  him  curse,  for  the  Lord  hath  bidden  him.'- 
How  divinely  sweet  is  the  inspired  advice,  "Dearly  beloved, 
avenge  not  yourselves,  but  rather  give  place  unto  wrath'.''' 
Ah!  says  corrupt  nature  must  I  tamely  see  myself  abused, 
and  not  resent  it?  Must  I  not  stand  on  my  own  defence,  and 
return  his  wickedness  on  his  own  head?  No,  says  the  apos- 
tle; vengeance  belongeth  not  to  you;  "for  it  is  written.  Ven- 
geance is  mine,  saith  the  Lord,  I  will  repay;"  therefore  let 
the  matter  alone,  leave  it  to  God,  who  knows  when  and  how 
to  plead  thy  quarrel  against  thine  adversaries;  and  show 
thou  the  excellency  of  the  Christian  religion,  by  feeding  thine 
enemy  when  hungry,  and  giving  him  to  drink  when  thirsty, 
till  thou  hast  won  him  from  his  spleen;  but,  if  he  still  retain 
his  inveterate  malice,  thy  kindly  acts  will  heap  coals  of  fire 


MISCELLANEOUS  MEDITATIONS.  211 

upon  his  head.  Then  let  my  behaviour  be  such  as  is  here 
enjoined,  while,  with  the  psalmist,  I  say,  "Let  them  curse, 
but  bless  thou;"  keeping  ever  fixed  in  thy  mind  this  maxim, 
That  a  greater  pleasure  springs  from  a  free  and  frank  for- 
giveness of  injuries  to  the  sanctified  soul,  than  the  most  cho- 
leric breast  can  feel  in  the  most  sanguine  revenge. 

Has  not  the  sun  often  shed  his  cloudless  beams  on  them 
who  blasphemed  their  Maker?  Have  not  the  clouds  many  a 
time  watered  their  fields  who  never  acknowledged  the  divine 
munificence?  And  has  not  all  nature  poured  forth  her  riches, 
times  innumerable,  to  those  who  walked  contrary  to  the  God 
of  nature  ?  Came  these  things  by  chance  ?  No. — They  were 
the  effects  of  this  unbounded  goodness,  which  teems  divinely 
free  and  vastly  full  on  all,  in  spite  of  the  ingratitude  of  the 
wicked,  in  spite  of  the  daring  impiety  of  the  unjust;  no  Jess 
showing  himself  God  in  his  conduct  with  the  world,  than  in 
his  creation  of  the  world.  Copy,  then,  my  soul,  this  amiable 
perfection.  Deal  with  the  whole  world,  as  if  every  one  were 
thy  brother,  or  thy  friend;  and  though  they  may  forfeit  the 
name,  let  them  never  forfeit  thy  kind  regard.  As  the  sun 
changes  not  his  course,  though  bursting  clouds  and  bellowing 
thunders  fight  below;  so,  if  thou  move  in  the  celestial  sphere 
of  practical  religion,  thou  wilt  never  omit  the  duties  of  a 
Christian  to  any,  though  all  should  commit  the  hostilities  of  an 
heathen  towards  thee.  Let  not  the  distress  of  thine  enemy 
afford  thee  delight,  nor  the  misfortunes  of  thy  inveterate  foe 
infuse  a  secret  pleasure. — Sympathise  with  him  in  his  cala- 
mity who  could  laugh  at  thine;  and,  as  far  as  is  consistent 
with  truth,  preserve  his  good  name,  who,  to  the  wounding  of 
truth,  has  robbed  thee  of  thine.  Remember  benefits,  forget 
injuries,  forgive  reproachful  tongues,  overlook  affi'onts,  wish 
well  to  every  individual,  pray  for  all  for  whom  prayer  ought 
to  be  made,  and  be  a  child  of  God  in  temper  and  conduct,  in 
spite  of  corrupt  nature,  earth,  and  hell,  aiming  at  perfection, 
as  thy  father  which  is  in  heaven  is  perfect. 


MEDITATION  CXXII. 

THE   BIBLE   A   STOREHOUSE   OF   INSTRUCTIONS. 

Quiberon  Bay,  Jan,  23,  1759. 

Man  IS  riot  only  a  worm  as  to  his  extract,  but  a  beast  as  to 
his  knowledge;  hence  the  most   sagacious  of  Adam's  sons 


212  SOLITUDE  SWEETENED;  OR, 

would  be  but  fools  in  things  that  concern  them  most,  without 
this  divine  monitor,  the  Scripture.  Here  I  am  informed  when 
the  world  began,  and  who  was  my  first  parent,  the  grand  re- 
presentative and  federal  head  of  all  his  offspring;  how  sin 
and  death  entered  into  the  world,  and  how  both  are  done 
away.  Hence  the  mystery  of  a  three-one  God  shines  with 
awful  effulgence;  while  the  glorious,  amiable,  and  divine  work 
of  redemption,  darts  comfort  and  surprise  on  the  enraptured 
inquirer.  By  the  scriptjjres  of  truth,  the  concerns  of  a  future 
world  are  clearly  presented  to  me. — Would  I  be  a  member  of 
Christ,  and  have  his  righteousness  made  mine?  Well,  they 
tell  me  how  I  may  become  the  one,  and  be  clothed  with  the 
other.  Would  I  flee  from  the  wrath  to  come  ?  Here  the  way 
lies  plain,  and  the  place  where  I  can  be  safe.  If  sin  press 
hard  upon  me,  they  show  me  where  to  cast  my  sins ;  if  short- 
comings and  weakness  vex  me,  whence  to  draw  my  strength; 
and  in  whom  1  am  complete.  They  counsel  me  in  my  doubts, 
and  shine  upon  my  darkness.  Not  a  calamity  can  I  be  in, 
but  they  can  cheer.  Not  a  step  I  need  to  take,  but  they  cak 
direct.  Am  I  a  son  of  Zion  ?  Then  I  am  to  seek  her  peace, 
her  welfare,  and  prosperity. — Is  the  church  in  distress?  I  am 
to  give  God  no  rest  till  he  establish  her,  and  make  her  a  praise 
through  the  whole  earth. — Does  he  hide  his  face  from  mei 
Then  I  am  to  seek,  nor  cease  to  seek  him,  till  I  find  the  Be- 
loved of  my  soul. — Do  I  pine  by  his  blow?  Yet  at  the  work 
of  his  hand  I  am  to  be  dumb. — Does  he  remove  my  relations 
by  death?  Still  I  am  to  hold  my  peace,  and  even  subscribe 
Amen. — Am  I  injured  ?  That  I  am  to  forgive. — Am  I  re- 
proached? This  I  am  to  pass  by. — Do  men  despilefully  use 
me?  For  them  I  am  to  pray. — Must  I  remove  from  this  world? 
Then  I  am  to  pass  my  time  only  as  a  sojourner,  not  a  fixed 
inhabitant. — Do  I  enjoy  human  society  ?  That  is  to  be  im- 
proved in  speaking  on  divine  things.  Am  I  among  sinners? 
Then  I  am  to  reprove. — Among  saints?  These  I  am  to  imi- 
tate.— Have  I  an  house?  It  is  to  be  a  place  of  righteousness. 
— Have  I  a  family  ?  They  and  I,  whatever  others  do,  are  to 
serve  the  Lord. 

Again,  am  I  sorrowful?  I  am  to  pray. — Am  I  in  severe 
afflictions?  Yet  then  in  patience  I  am  to  possess  my  soul. — 
Am  I  in  a  warfare  ?  I  am  to  take  to  myself  the  whole  armoui 
of  God. — Have  I  tribulations?  In  and  under  them  I  am  stifl 
to  rejoice. — Am  I  poor?  I  am  to  seek  for  my  riches  that  trea 
sure  that  is  eternal  in  the  heavens. — Have  I  riches?  In  them 
I  am  not  to  trust,  but  in  the  living  God,  who  gives  me  al! 


MISCELLANEOUS  MEDITATIONS.  213 

things  richly  to  enjoy. — Do  I  rejoice?  It  is  to  be  only  in  the 
Lord.— Am  I  merry  ?  I  am  to  sing  psalms.— Have  I  affections  ? 
They  are  to  be  set  on  things  above.  My  conversation  is  to  be 
in  heaven,  and  my  soul  a  temple  for  the  Holy  Ghost  to  dwell 
in.  Here  parents  and  childen,  masters  and  servants,  and 
every  relation,  are  clearly  instructed  in  their  relative  duties 
to  one  another.  Here  the  king  is  taught  how  to  reign,  and  the 
subject  how  to  obey;  the  judge  how  to  conduct  every  trial, 
and  how  to  pass  sentence ;  the  sinner  how  to  become  a  saint, 
and  the  saint  how  to  grow  in  every  grace. 

Here  I  am  instructed  what  company  to  choose,  what  to 
shun ;  whom  to  esteem  and  delight  in,  whom  to  pity,  and  for 
whom  to  pray.  Here  I  am  admonished  how  to  behave  as  a 
public  or  private  person  towards  men  of  every  rank,  in  peace 
or  war,  as  victor  or  vanquished.  Here  are  the  infallible  rules 
whereby  I  may  know  the  state  of  my  soul,  and  if  my  claim 
for  future  bliss  be  well  grounded,  or  founded  on  delusive 
dreams.  Here  I  learn  for  what  to  care,  and  how  to  estimate 
created  things,  and  all  the  gaudy  pomp  of  time.  In  a  word, 
here  I  am  taught  how  to  have  my  conversation  in  heaven 
while  on  earth,  to  ripen  for  glory,  and  enlarge  for  God. 


MEDITATION  CXXHI. 

ASSURA]\"CE. 

Should  not  the  folly  of  the  world  teach  me  wisdom? — They 
provide  for  time,  and  shall  I  not  provide  for  eternity?  But, 
how  shall  I  secure  endless  felicity,  and  know  my  interest  in 
unchangeable  love? 

Well  then,  may  not  I,  in  the  language  of  faith,  argue  my- 
self into  a  firm  belief  of  eternal  bliss?  and,  without  delusion, 
fortify  myself  against  the  attacks  of  sin,  and  sallies  of  unbe- 
lief?— Is  not  Christ  come  to  seek  and  save  the  lost?  and  am 
not  I  among  the  number,  and  willing  to  be  sought  and  saved  ? 
— Is  not  the  call  to  all  the  sons  of  men  without  exception? 
Why,  then,  not  obey  it  without  contradiction? — Am  not  I  com- 
manded to  believe  and  be  saved?  Then,  have  I  never  believed 
as  yet,  or  am  I  determined  never  to  believe?  No;  "Lord,  1 
believe,  help  thou  mine  unbelief" — Further,  has  my  faith 
the  marks  of  true  faith?  Is  it  a  faith  that  purifies  the  heart, 
and  aims  at  holiness  of  life  ?  Have  I  accepted  of  Christ  on  his 
own  terms,  of  a  whole  and  complete  Saviour?     Then  true 


214  SOLITUDE  SWEETENED;  OR, 

faith  can  never  be  disappointed,  nor  the  true  believer  fall 
finally  away,  for  "faith  is  the  gift  of  God,"  and  "the  gifts  and 
calling  of  God  are  without  repentance." 

Now,  from  the  foot  of  the  ladder  I  ascend,  and  climb  the 
sacred  steps,  till  I  reach  the  throne  of  God,  and  read  the  secrets 
of  eternity,  the  records  of  redeeming  love.  Hence,  if  my  daily 
burden  be  indwelling  sin,  and  if  I  strive  against  the  tyrant 
raging  in  my  breast,  in  such  a  manner,  that  what  I  do  I  allow 
not,  this  is  a  sign  of  the  new  nature;  for  light  and  darkness 
cannot  dwell  together  in  perfect  peace,  but  darkness  and 
darkness  struggle  not  together.  Now,  will  not  this  say,  that 
I  am  partly  sanctified;  and  if  sanctified,  that  I  am  justified; 
and  if  justified,  that  I  am  predestinated;  and  if  predestinated, 
that  I  by  name  am  foreknown  in  the  decree  of  election  ?  Now, 
am  I  not  as  sure  of  salvation,  as  if  I  were  in  heaven  already? 
Can  the  purpose  of  God  be  disannulled  ?  Can  the  faithfulness 
of  God  fail? 

I  may  doubt,  and  be  in  the  dark  again,  respecting  my  clear 
ness  to  my  claim,  but  he  will  never  deny  himself — Heaven 
and  earth  may,  yea,  shall  pass  away,  but  his  purposes  of  love, 
and  promises  of  grace,  shall  stand.  Can  I  not  trust  God  in 
time  for  the  completing  of  my  promised  happiness  when  time 
shall  be  no  more,  as  well  as  trust  him  for  the  continuation  of 
my  consummate  felicity  in  heaven,  through  eternity  itself? 
Can  times  and  dates,  periods  and  aeras,  make  any  change  on 
God!  No,  all  is  eternity  with  the  unchangeable  Jehovah; 
flying  time  only  respects  frail  and  dying  creatures,  such  as  I 
am.  If,  then,  I  have  an  interest  in  his  love  now,  I  shall 
have  it  for  ever;  for  though  death  tears  my  soul  and  body 
asunder,  it  shall  not  touch  my  state,  nor  separate  me  from 
his  love.  Now,  what  would  faith,  nay,  what  would  sense 
have  more? 

But,  there  is  another  security  given  to  mine  eternal  bliss; 
for  I  am  elected  "  in  the  Beloved."  Now,  heaven  and  eter- 
nity would  look  strange  to  the  believers,  if  their  best  friend 
were  not  there ;  and  empty  to  Christ,  if  his  costly  purchase 
was  not  there.  Yea,  my  happiness  is,  as  it  were,  connected 
with  the  happiness  of  the  man  Christ.  Now,  the  Son  is  eter- 
nally united  to  the  human  nature,  as  Mediator;  and  there  is 
no  jarring  betwixt  the  human  and  divine  natures,  in  the  per- 
son of  the  Son.  There  being,  therefore,  a  sacred  oneness 
between  the  glorious  Head  and  all  his  members,  there  is  also 
a  commonness  of  felicity,  among  them;  so  that  the  glory 
which  the  Father  gives  to  Christ,  he  gives  to  his  disciples, 


MISCELLANEOUS  MEDITATIONS.  215 

and  into  the  very  joy  of  their  Lord  all  .lis  followers  enter. 
Therefore,  in  and  with  an  exalted  and  glorified  Jesus,  I  shall 
be  eternally  blessed.  Now,  unless  I  be  afraid  that  Christ 
mystical  can  be  divided,  the  divine  attributes  set  a  jarring,  the 
hypostatical  union  dissolved,  the  covenant  of  grace  disannulled, 
and  the  eternal  decrees  broken,  I  may  rest  in  the  sweetest 
assurance  of  divine  favour,  in  spite  of  all  the  blasts  that  earth 
and  hell,  and  sin  and  unbelief,  can  raise. 


MEDITATION  CXXIV. 

OUR   MEDITATIONS    CRABIPED,    UNLESS   STRETCHED   BEYOND 
DEATH. 

1761. 

Would  any  man  envy  that  person's  situation  as  superla 
lively  happy,  who  were  confined  to  a  garden,  beautified  indeed 
with  all  the  varieties  of  nature,  and  decorated  with  all  the 
ornaments  of  art,  if  its  walls  were  high  to  heaven,  so  that  he 
could  not  cast  a  look  beyond  them,  but  must  remain  a  stran- 
ger to  the  whole  world,  except  his  own  family,  not  being  in- 
dulged with  a  single  glance  of  the  spacious  plains  that  border 
on  him,  the  shady  forests,  and  the  murmuring  streams,  the 
mighty  oceans,  and  magnificent  kingdoms,  scattered  on  the 
face  of  the  globe,  and  so  could  neither  exult  in  the  felicity, 
nor  sympathize  with  the  affliction  of  any  tribe  of  men?  Yet 
this  man  would  be  far  more  happy,  (as  here  he  might  remem- 
ber his  latter  end,)  than  he  that  dares  not  look  beyond  death, 
that  will  not  think  on  a  world  to  come. 

How  is  he  cooped  up,  that  can  only  reflect  on  the  few 
scenes  that  are  past,  or  revolve  in  his  mind  those  which  are 
expected  to  take  place  during  a  present,  but  transitory  life! 
How  is  he  straitened  in  his  acquaintance,  though  a  courtier, 
though  a  king,  who  only  knows  and  is  known  among  the  per- 
ishing sons  ot'  clay,  but  never  lets  his  thoughts  penetrate  into 
the  world  of  spirits,  or  rise  to  the  Father  of  lights!  Such  a 
man,  whatever  iie  be  in  this  world,  is  to  be  deplored,  not  imi- 
tated; pitied,  not  envied. 

If  the  dissolving  pang  sets  a  bound  to  my  meditations,  I  am 
of  all  meditants  most  miserable;  but  if  I  can  transpierce  the 
shadows  of  death  through  a  well  grounded  faith  in  Christ,  and 
rise  into  the  ])road  day  of  eternity,  to  breathe  there  as  in  a 
native  air,  then  every  thought  triumphs,  and  my  whole  soul 


216  SOLITUDE  SWEETENED;  OR, 

is  joyful  and  serene;  for  thus  I  may  smile  in  the  face  of  im- 
pending ruin,  knowing  that  my  treasure  is  on  high.  Thus 
may  I,  undisturbed,  stand  the  overthrow  of  thrones,  being  as- 
sured that  the  throne  of  God  my  Saviour  is  established  of  old, 
and  stands  for  ever  sure.  Thus  may  I  get  foretastes  of  the 
bliss,  prelibations  of  the  banquet  above. 

Now,  my  state  must  be  either  thus  happy,  or  else  of  such 
a  terrible  extreme,  that  when  I  look  towards  death,  I  am 
troubled;  towards  judgment  I  am  terrified;  towards  God,  I 
tremble ;  and  towards  eternity,  I  am  lost  in  astonishment  and 
anguish.  But  happy  condition!  if  I  can  look  on  this  world  as 
my  pilgrimage  and  prison,  and  on  death  as  the  door  through 
which  I  shall  enter  into  the  glorious  liberty  of  the  sons  of  God  j 
and  if  even  now,  by  meditating  on  the  exercise  that  em- 
ploys the  church  of  the  first-born,  the  divine  communion  they 
are  admitted  to,  the  beatitudes  they  enjoy,  and  the  glories 
they  behold,  I  familiarize  the  unseen  world  to  my  soul,  and 
contract  acquaintance  in  eternity  itself. 


MEDITATION  CXXV. 

HOW    TO    BE    RICH    IN    HEAVEN. 

Sept.  25,  1768. 

If  it  IS  prudent  to  provide  for  the  time  to  come,  how  much 
more  so  to  provide  for  eternity!  While  to  be  rich  in  this 
world  is  the  passion  of  thousands,  to  be  rich  in  the  next  be 
mine.  An  appetite  after  earthly  grandeur,  bewrays  a  mean 
spirit,  and  a  base  soul;  but  an  ambition  to  be  great  in  heaven, 
is  worthy  of  an  heir  of  God,  of  an  expectant  of  glory :  For 
it  is  to  the  honour  of  the  supreme  Potentate,  that  all  his  sub- 
jects be  nobles,  be  priests,  be  kings. 

In  this  short  lifetime  is  the  foundation  laid  of  things  of  eter- 
nal moment,  and  the  wisdom  that  is  from  above  will  teach 
me  to  send  all  my  treasures  thither.  It  deserves  little  or  no 
pity  to  be  poor  in  this  world,  but  poverty  in  the  other  is  de- 
plorable beyond  the  reach  of  compassion. — Temporal  losses 
may  distress  me;  but  such  is  the  brevity  of  life,  that  while  I 
complain  I  expire,  and  then  I  am  possessed  of  all  the  trea- 
sures of  glory,  of  all  the  fulness  of  God.  And  yet,  according 
to  the  capacity  of  glorified  saints,  shall  the  same  undiminished 
fulness  be  possessed  in  greater  or  lesser  degree. 


MISCELLANEOUS  MEDITATIONS.  217 

**How  rich  died  he?""  is  the  speech  of  fools  at  the  decease 
of  an  acquaintance  or  friend.  But  none  ever  die  rich  but  the 
saints;  for,  how  can  that  man  be  said  to  die  rich,  when  the 
very  moment  of  his  dissolution  robs  him  of  his  all. 

"  Lay  up  for  yourselves  treasures  in  heaven,"  is  the  admo- 
nition of  the  dear  Redeemer.  Let  me,  then,  lay  down  aa 
imperfect  plan  to  myself,  how  to  be  rich  for  eternity. 

1.  Then,  presupposing  that  I  am  in  a  gracious  state,  I  must 
have  a  Christian  contempt  of  the  world.  No  man  ever  filled 
his  coffers  with  sand,-  no  monarch  ever  wore  the  pebble  in  his 
crown :  so  the  soul  that  lays  up  his  treasures  in  heaven,  will 
not  concern  himself  with  perishing  trifles.  If  my  affections 
are  not  weaned  from  the  creature,  and  set  on  things  above,  I 
shall  be  but  poor  in  the  world  of  spirits. 

2.  I  must  be  watchful  in  all  things.  The  man  that  is 
anxious  to  be  rich  will  not  waste  a  penny;  so  must  I  watch 
mine  actions,  my  thoughts,  my  words.  Again,  I  must  watch 
for  God,  against  all  my  secret  sins,  and  also  to  reprove  the 
transgressor.  A  bold  and  sincere  reproof  of  sin,  is  a  stroke 
against  the  enemies  of  the  King,  from  which  a  palm  of  vic- 
tory shall  spring  in  the  world  c^  glory, — I  must  also  speak  in 
commendation  of  the  good  land,  that  others  nmy  be  en- 
couraged to  set  out  for  the  land  of  promise.  And  could  I 
bring  the  whole  world  with  me,  I  should  be  more  welcome  to 
the  seats  of  bliss. — Again,  I  must  watch  against  carnal  sor- 
row. Should  the  heir  of  a  crown  lament  the  loss  of  a  feather? 
What  can  death  do  in  his  family  who  is  the  resurrection  and 
the  life?  It  may  separate  them  a  little  while,  but  it  is  only 
to  meet  again  forever. — Worldly  riches  give  their  owners  joy, 
but  joy  in  the  Lord  increases  spiritual  riches.  So  I  must 
guard  against  carnal  delight;  none  of  the  gay  things  of  time 
must  be  objects  of  my  affection.  It  would  be  mean  for  a  no- 
ble personage  to  be  charmed  with  a  stable,  who  has  a  palace 
prepared  for  him;  mean  for  an  heir  of  God  to  sit  down  and 
feed  on  the  refuse  of  the  creation. — Again,  I  must  beware 
of  carnal  company.  These  are  bankrupts  that  will  spend 
at  my  expense,  and  whatever  loss  I  make  by  them,  yet  in 
their  company  I  shall  never  be  able"  to  add  a  mite  to  my 
celestial  treasure.  How  can  I  be  safe  among  robbers?  They 
may  rob  me  of  a  good  frame,  wound  my  conscience,  and  at 
last  leave  me  with  a  bleeding  heart,  which  may  pain  me  many 
days. 

3.  To  grow  rich  for  the  world  to  come,  I  must  study 
to  be  heavenly  minded,  not  by  fits  and  starts,  but  in  on» 

T 


218  SOLITUDE  SWEETENED;  OR, 

constant,  steady,  holy  frame  of  spirit.  Thus  every  duty  will  be 
my  delight;  prayer  and  praise,  like  my  daily  food,  always 
pleasant;  attendance  on  the  public  ordinances,  like  walking 
in  the  King's  palace-garden ;  reading  the  Scriptures,  like  con- 
ferring with  the  dearest  friend;  and  self-examination,  like  the 
merchant  from  a  far  country,  counting  over  his  rich  jewels 
and  precious  gems,  inspecting  his  gold  and  silver,  that  it  have 
the  king's  stamp,  and  so  be  sterling  money ;"  that  his  graces, 
his  duties,  his  attainments,  are  approved  by  Scripture  and 
conscience. 

4.  Holy  meditations  will  mightily  augment  the  spiritual 
riches.  To  find  God  in  all  things,  and  at  all  times,  in  all 
places,  and  in  all  providences,  will  enrich  my  soul  for  eternity. 
To  find  his  power  in  this,  his  wisdom  in  that,  and  his  goodness 
in  all,  will  greatly  improve  my  inquiring,  my  admiring  soul. 
Meditating  much,  meditating  often,  meditating  with  delight, 
on  him  in  whom  are  hid  the  treasures  of  wisdom,  is  a  noble 
way  to  enrich  me  for  a  future  world. 

5.  To  be  rich  in  the  better  country,  I  must  heartily  study 
to  approve  of  all  the  dispensations  of  Providence ;  though  not 
insensible  when  he  frowns,  or  when  he  smiles.  When  the 
soul  of  the  Christian,  with  a  filial  resignation,  acquiesces  in 
the  conduct  of  his  Almighty  Father,  however  cross  to  flesh 
and  blood,  and,  in  the  midst  of  all  commotions,  reposes  him- 
self on  his  unchangeable  love,  he  takes  deep  root  for  eternity; 
while  fear  and  unbelief  toss  the  unstable,  like  a  rolling  thing 
before  the  whirlwind.  It  is  proper  only  to  children,  not  to 
men,  to  be  peevish  for  toys  and  trifles;  so  let  the  men  of  this 
world  lament  the  loss  of  worldly  things,  but  let  the  heirs  of 
God,  the  joint  heirs  with  Christ,  rejoice  that  the  treasures  of 
eternity  are  theirs. 

6.  To  be  rich  unto  God,  and  for  eternity,  I  must  act  strong 
faith  on  the  Rock  of  ages ;  for  it  is  from  the  spoils  of  battles 
won  by  faith,  that  I  amass  riches  for  the  invisible  world. 
Faith  relying  on  a  reconciled  God  in  all  his  attributes  and 
perfections,  on  Jesus  in  all  his  offices  and  relations,  on  the 
Holy  Ghost  in  all  his  graces  and  operations,  must  remove 
mountains  of  difficulty,  pluck  up  trees  of  corruption,  pull 
down  strong-holds  of  sin,  wrestle  against  principalities  and 
powers,  and  be  more  than  conqueror  at  last,  through  her  all- 
glorious  Author  and  Finisher. 

7.  I  must  also  redeem  time,  and  improve  time;  redeem 
time^rom  this  world,  and  improve  it  for  the  world  to  come. 
The  man  of  business  will  be  loth  to  lose  a  change-hour  for 


MISCELLANEOUS  MEDITATIONS.  2iy 

any  trifling  amusement;  and  the  soul  that  would  be  busy  for 
eternity,  should  look  on  every  hour  as  his  last  hour,  and 
should  avoid  excess  of  sloth  and  slumber.  Vain  amusements, 
impertinent  employments,  are  cruel  moths  of  time ;  and  time 
is  to  be  husbanded,  though  worlds  should  be  squandered  away. 
As  the  Jeweller  deals  with  gold,  so  must  I  with  time;  he  is 
careful  about  the  filings,  and  loses  nothing — so  should  I  about 
the  smallest  divisions  of  time,  the  hour,  the  minute,  the  mo- 
ment. It  never  made  a  dying  person's  bed  thorny,  that  by  a 
bad  bargain,  he  lost  such  and  such  a  sum;  but  mispent 
time  has  made  the  dying  moments  of  many  dismal  beyond 
expression. 

8.  To  be  rich  in  the  world  to  come,  I  must  have  an  intense 
love  towards  God  and  heavenly  things.  The  men  that  love 
the  world,  pant  after  the  dust  of  the  world,  and  spare  no  pains 
to  be  rich  in  the  world.  A  man  will  never  toil  himself  to 
gather  what  he  despise;  so,  unless  I  prefer  heavenly  things 
to  earthly,  I  shall  never  seek  to  fill  my  treasure  with  invisi- 
ble excellences.  "  He  that  loveth  silver,"  says  the  wise  man, 
"shall  not  be  satisfied  with  silver;  nor  he  that  loveth  abun- 
dance with  increase."  But  he  that  loveth  God  shall  be 
satisfied  with  God,  and  entranced  with  the  exuberant  fulness 
of  the  covenant. 

9.  To  be  rich  indeed  at  last,  I  must  endeavour  to  maintain 
communion  with  God.  To  have  fellowship  with  the  Father, 
and  with  his  Son  Jesus  Christ,  in  all  his  divine  fulness,  his 
glorious  perfections,  and  his  gracious  ways,  is  the  most  en- 
riching course  that  I  can  carry  on  below.  Every  moment  of 
divine  intercourse  would  be  sinking  another  sum  in  the  bank 
of  heaven,  so  that  I  should  be  wondrous  rich  at  last.  He  that 
quits  the  Indies  for  Europe,  sends  his  treasures  before  him; 
then,  though  he  be  poor  at  his  departure  from  the  one  country, 
yet  he  is  rich  on  his  arrival  at  the  other;  so,  well  were  it 
with  me,  if  I  could  detach  my  thoughts  and  meditations,  my 
care  and  affections,  my  joy  and  delight,  my  hope  and  expec- 
tations, from  this  perishing  world,  and  centre  them  on  the 
invisible  world. 

10.  In  a  word,  to  abound  in  all  things  in  the  better  country, 
I  must  make  God  my  all  in  all,  and  just  sit  down  and  won- 
der at  the  overflowing  treasure,  till  my  mouldering  clay  let 
my  immortal  soul  fly  hence  to  commence  immensely  rich  in 
heaven,  in  the  possession  of  his  infinite  self,  world  without 
end. 


220  SOLITUDE  SWEETENED;  OR, 

MEDITATION  CXXVI. 
reveng;e  rejected. 

Oct.  12, 1771. 

Such  is  the  corruption  of  human  nature,  such  is  the  weak 
ness  of  grace  in  this  imperfect  state,  that,  though  the  most 
part  of  Christians  can  act  the  Christian  in  some  things,  it  is 
rare  to  find  the  man  who  can  act  the  Christian  in  all  things. 
When  we  are  only  spectators  of  the  conduct  of  others,  it  is 
easy  to  prescribe,  like  an  apostle,  and  enforce  the  golden  rules 
of  the  gospel ;  but,  when  it  toucheth  our  very  selves,  we  are 
troubled.  A  beam  can  lie  concealed  in  our  own  eye,  while 
a  mote  is  clearly  seen  in  our  neighbour's.  I  am  a  man,  a  sin- 
ner; and  to  guard  against  sinful  sallies  of  passion  is  the  de- 
sign of  this  meditation;  since,  being  a  man,  I  must  expect  to 
suffer  from  one  hand  or  other;  and  being  a  sinful  man,  under 
my  sufferings  I  may  sin. 

The  malice  I  have  an  eye  to  is  causeless,  cruel,  riveted, 
and  unrelenting,  so  that  my  natural  spirits  boil  at  the  remem- 
brance, and  breathe  retaliation  to  the  guilty.  But  the 
character  of  the  Christian  is  meekness,  and  the  person  who 
expects  to  arrive  at  heaven,  must  have  his  conversation  in 
heaven,  even  while  dwelling  on  the  confines,  and  contending 
with  the  fire  brands  of  hell. 

The  precept  and  example  of  the  King  of  saints  shall  ever 
be  my  pattern  in  the  militant  state.  "  Love  your  enemies," 
says  the  non-such  Teacher;  and  Met  me  heal  his  ear,  that 
lost  it  while  leading  on  the  unhallowed  crowd  to  apprehend 
me  as  a  thief,'  says  the  divine  Redeemer.  These  are  lessons 
worthy  of  a  God  to  give,  and  worthy  of  all  the  sons  of  God 
to  imitate.  The  military  hero,  under  the  eye  and  by  the 
command  of  his  prince,  scales  walls,  takes  cities,  runs  in  the 
face  of  danger,  and  defies  death  itself;  and  so  the  Christian 
hero,  prompted  by  the  presence  and  the  precept  of  Heaven, 
should  study  to  conquer  selff  and  all  is  won.  "Love  the 
brotherhood,"  says  an  apostle;  I  hear  all  the  saints  add  Amen, 
for  "  we  know  that  we  are  passed  from  death  to  life,  because 
we  love  the  brethren."  But  "  love  your  enemies,"  (I  feel  cor 
rupt  nature  reluctant!)  is  the  I  say  of  the  great  Apostle  and 
High  Priest  of  our  profession;  and  to  do  so  would  prove,  not 
only  that  we  are  passed  from  death  to  life,  but  that  grace  is 
very  lively. 


MISCELLANEOUS  MEDITATIONS.  221 

It  is  a  shame  for  me  to  take  so  far  amiss,  or  dwell  so  much 
on,  what  a  fellow-creature,  who  is  on  the  same  level,  or  only  . 
a  little  superior  to  me,  has  done  to  me,  and  yet  never  reflect 
on  my  oflTence  against  God,  who  is  infinitely  exalted  above 
me,  beyond  conception  and  thought.  If  I  am  injured  the  law 
is  broken;  if  the  law  is  broken,  God  is  dishonoured;  and  that 
God  is  dishonoured,  and  not  that  I  am  injured,  should  be  the 
cause  of  my  sorrow,  and  the  burden  of  my  soul.  He  cannot 
greatly  offend  against  me,  though  he  should  spue  out  his  bit- 
terest malice ;  for  it  matters  not  though  the  potsherds  of  the 
earth,  while  striving  with  the  potsherds  of  the  earth,  should 
go  all  to  shivers;  but  I  shall  greatly  offend  against  God,  who 
is  over  all  blessed  for  ever,  if  I  render  evil  for  evil,  since  he 
has  expressly  forbidden  it. 

How  often  have  I  wasted  precious  time,  by  revolving  in 
my  mind  all  the  aggravations  of  my  injurious  treatment,  for- 
getful that  every  day  I  have  offended  God  in  a  much  greater 
degree!  forgetful,  also,  that  I  have  daily  received  from  him 
such  tender  mercies  as  might  make  me  forget  all  the  mischief 
that  my  fellow-creatures  could  do  to  me.  That  malice  must 
owe  its  birth  to  hell,  that  could  wish  the  hated  persons  con- 
demned to  everlasting  flames;  and  I  aver  that  there  is  not  a 
saint  on  the  footstool,  but  can  wish  his  greatest  enemy  a  share 
in  the  common  salvation,  and  a  mansion,  in  the  highest 
heavens.  How  mean,  how  inconsistent,  then  to  wish  him  a 
kingdom  and  a  crown,  and  yet  that  he  may  have  a  thorn  in 
his  foot,  (trouble  in  person,  family,  character,  or  estate,)  while 
travelling  thither. 

"Follow  peace  with  all  men,"  enemies  not  excepted. 
Though  some  individuals  break  this  command  with  respect  to 
me,  yet  I  am  not  less  bound  to  observe  it  towards  them. 
Moreover,  why  should  I,  who  have  peace  with  God,  through 
our  Lord  Jesus  Christ,  peace  of  conscience,  and  shall  shortly 
enter  into  an  eternity  of  peace,  have  an  uproar  of  war  kin- 
dled in  all  the  powers  of  my  soul,  by  the  impotent  bravadoes 
of  a  worm?  Suppose  there  is  nothing  engaging,  nothing 
amiable  about  my  opponent,  that  can  make  me  love  him  for 
his  own  sake,  yet  I  am  to  love  him  for  God's  sake,  because 
by  God  commanded  so  to  do.  "  God  is  love ;"  this  the  whole 
creation  knows,  while  his  sun  shines  on  the  evil  and  on  the 
good,  and  his  rain  falls  on  the  just  and  the  unjust;  and  "he 
that  dwelleth  in  love,  dwelleth  in  God."  Shall  any  tempta 
tion,  shall  any  unjust  usage,  provoke  me  from  my  high  abode 
to  sit  down  on  the  dunghill  of  anger  and  revenge?  whenever 

t2 


222  SOLITUDE  SWEETENED;  OR, 

I  cease  to  dwell  in  love,  and  to  be  all  love  to  friends  and  foes, 
(no  matter  how  they  have  used  me,)  then  I  cease  to  dwell  in 
God.  And  this  is  as  if  a  royal  personage  should  descend  from 
his  throne,  and  wade  to  his  arm-pits  in  a  puddle  to  pursue  a  fly, 
or  kill  a  frog.  With  what  a  strange  appearance  would  he 
again  ascend  his  throne!  And  how  shall  I  return  from  a 
worse  situation  to  my  divine  dwelling-place? 

Again,  have  I  never  received  any  favours  or  benefits  from 
him?  or,  have  there  never  been  acts  of  friendship  between 
us?  Why,  then,  is  all  this  forgot  in  the  heat  of  my  wrath? 
It  should  be  my  study,  and  would  be  my  glory,  never  to  for- 
get a  kindness,  never  to  remember  an  injury.  This  may  be 
called  a  mean  spirit  by  the  world,  but  I  am  sure  it  is  the  spirit 
of  Christianity.  Moreover,  can  I  suppose  myself  so  perfect, 
as  to  receive  so  much  ill  usage,  and  return  none?  Then,  if 
I  have  said  or  done  aught  amiss  in  the  excess  of  my  passion, 
as  no  doubt  I  have,  should  not  I  make  some  allowance  for  this 
in  the  folly  of  my  friend?  especially  if  incendiaries  come  be- 
tween, who  always  represent  things  in  the  worst  light. 

I  may  be  apt  to  think,  that,  had  my  haters  the  least  appear- 
ance of  the  grace  of  God  about  them,  I  could  then  frankly 
forgive  them.  But,  would  not  this  be  the  cruelty  of  a  fiend? 
If  they  have  no  interest  in  God,  are  they  not  doubly  the  ob- 
jects of  my  most  tender  compassion  ?  If  a  man  has  lost  a 
hand,  will  I  pity  him?  but  if  he  has  lost  eyes,  legs  and  arms, 
will  I  storm  in  cruel  rage  against  him?  In  offending  brethren, 
I  must  pity  the  error,  and  forgive  them;  but,  in  offending  sin- 
ners, I  must  commiserate  their  very  state,  and  pray  for  them 
And,  indeed,  this  would  be  the  only  way  to  render  love  for 
hatred,  and  good  for  evil.  Henceforth,  therefore,  I  will  carry 
my  bitterest  enemies  to  the  throne  of  grace,  and  implore  the 
best  of  blessings  on  my  most  flagitious  foes. 

If  a  man  uses  me  rudely  or  injuriously  in  the  rage  of  a  fe- 
ver, I  feel  nothing  for  mine  own  maltreatment,  but  a  real 
concern  for  my  frantic  friend,  and  hope  the  crisis  of  the  fever 
will  restore  him  to  the  use  of  his  reason;  or,  if  another  per- 
son would  gnaw  his  own  flesh  to  do  me  a  mischief  all  the 
year  round,  then,  with  deeper  compassion,  I  consider  my  un- 
happy acquaintance  as  a  confirmed  lunatic,  or  miserable 
bedlamite.  Even  so  I  should  look  on  the  man  that  uses  me 
ill  in  a  fit  of  passion,  as  in  a  mental  delirium,  and  pity  him — 
and  on  him  that  maltreats  me  from  month  to  month,  and  from 
year  to  year,  as  a  mental  lunatic,  and  commiserate  his 
mournful  situation  from  the  bottom  of  my  soul. 


MISCELLANEOUS  MEDITATIONS.  223 

If  I  will  not  forgive  a  fellow-creature  a  hundred  pence, 
(about  poor  three  pounds !)  how  can  I  daily  plead  with  heaven 
to  be  forgiven  my  ten  thousand  talents,  (twenty-two  millions 
Sterling!)  and  yet,  unless  I  am  daily  favoured  with  richer 
pardons  than  the  remission  of  any  given  sum,  I  am  undone 
for  ever. 

As  it  is  noble  to  prevent  the  needy  with  our  charity,  and 
not  wait  till  importuned,  so  it  is  truly  noble  to  forgive  injuries, 
though  neither  desired  to  do  it,  nor  thanked  for  it.  When  an 
offending  person  confesses  his  fault,  and  begs  pardon,  it  is 
praiseworthy  to  pardon,  and  yet  we  can  do  no  less,  because 
we  are  victorious  over  him  in  his  submission.  But  it  is  much 
more  noble,  from  a  sense  of  duty,  to  forgive  stubborn  offen- 
ders, because  then  we  obtain  a  victory  over  ourselves,  which 
is  the  best  of  all  conquests. 

To  indulge  rancour  and  revenge  may  gratify  my  unrenewed 
part,  but  cannot  benefit  my  better  part  here  or  hereafter;  but 
to  forgive  and  forget  enemies  and  injuries,  will  be  no  grief  of 
mind  to  me  when  I  arrive  at  the  heavenly  state,  mingle  among 
saints  and  angels,  and  dwell  in  the  presence  of  God. 

April  6,  1777. — Alas!  my  meditation  is  not  fi.iished  till 
my  antagonist  is  no  more !  O  how  few  years  bring  us  to  our 
latter  end!  and  why  should  we  keep  our  anger  for  ever  and 
our  contentions  while  we  live?  It  is  comfort  to  me,  that 
some  years  ago  we  were  reconciled ;  and  O  how  feeble  is  the 
■wrath  of  a  mortal,  who  cannot  defend  himself  from  a  mo- 
ment's sickness !  Now  he  is  taken  up  with  the  great  concerns 
of  the  world  of  spirits,  and  that  for  eternity ;  and  in  a  little  I 
shall  also  arrive  at  my  fixed  state,  and  be  taken  up  with  eter- 
nal things,  O  that  the  precious  time,  and  precious  thoughts, 
which  I  employed  on  what  I  accounted  ill  usage,  had  been 
spent  in  heavenly  meditations !  then  I  had  brought  meat  out 
of  the  eater,  and  sweetness  out  of  the  strong.  May  this  be  a 
caveat  to  me  in  all  time  coming,  that  whatever  maltreatment 
I  may  get  from  a  fellow-creature,  quite  to  overlook  it,  and  to 
acknowledge  Heaven  in  all,  and  to  meditate  on  heaven  for 
all :  Thus  shall  I  behave  like  a  child  of  God,  and  a  candidate 
for  glory.  O  how  foolish  is  it  to  fear  a  worm  or  a  grasshop- 
per, as  if  the  Most  High  did  not  rule  over  all  the  children  of 
men  \  • 

To  live  in  view  of  eternity  would  make  me  think  little  of 
love  or  the  hatred,  the  affection  or  affronts,  of  my  fellow-crea- 
tures, since  in  a  little  they  shall  go  from  me,  or  I  from  them, 
into  the  invisible  world ,  and  I  cannot  tell  how  soon. 


224  SOLITUDE  SWEETENED;  OR, 

MEDITATION  CXXVII. 

WHITSUNDAY. 

May  28, 1775. 

From  every  season  of  the  year,  from  every  period  of  tims^ 
natural  or  artificial,  we  may  learn  something.  At  this  time 
then,  the  landed  proprietors  set  the  whole  country  in  motion, 
and  there  is  a  mighty  stir  to  answer  their  demands.  Some 
wealthy  farmers  care  not  a  farthing  for  this  critical  day,  be- 
cause they  are  prepared  for  it ;  others  hath  plenty  both  of  mo 
ney  and  chatties,  but  their  money  lies  so  scattered  in  the 
country,  that  they  cannot  command  one  shilling,  and  they 
cannot  convert  their  stock  into  cash,  so  that  for  the  time  their 
credit  is  like  to  break,  notwithstanding  all  their  plenty.  But 
the  poor  farmer  finds  term-day  overtake  him,  and  he  knows 
not  what  to  do,  or  where  to  turn.  Well,  let  this  remind  the 
landlord  and  the  tenant,  that  a  day  of  accounts  will  come, 
when  the  lease  of  life  expires,  and  the  great  Proprietor  of 
heaven  wad  earth  will  reckon  with  them  for  all  they  have 
enjoyed.  Some  saints  are  so  clear  respecting  their  interest 
in  Christ,  so  rich  in  his  imputed  righteousness,  so  full  of  hea- 
venly assurance,  that  they  rather  rejoice  than  tremble  at  the 
day  of  judgment  J  others,  though  in  a  gracious  state,  are  so 
encumbered  with  worldly  cares,  are  so  beclouded  with  des- 
ponding thoughts,  that  they  cannot  collect  their  evidences  for 
the  better  country,  and  are  afraid  that,  when  they  stand  in 
the  judgment,  they  shall  be  condemned.  But  the  sinner,  who 
is  poor  towards  God,  and  has  nothing  provided  for  eternity, 
not  the  least  evidence  for  heaven,  well  may  tremble  and  be 
horribly  afraid  for  the  judgment. 

Again,  every  other  creditor  will  be  staved  off,  and  delayed 
for  a  time,  that  the  landlord  be  not  disappointed  of  his  rents. 
O  that  we  were  thus  wise  in  spiritual  things !  first  to  have 
matters  between  God  and  our  souls  on  a  comfortable  footing, 
and  then  all  other  things  shall  run  in  a  pleasant  channel. 

Being  to  clear  with  the  landlord,  occasions  an  universal 
clearance  with  one  another.  Even  so,  in  the  day  of  judg- 
ment, not  only  the  sins  committed  directly  against  God,  but 
injuria  against  one  another,  whereby  he  also  is  offended, 
shall  be  condemned  in  his  presence. 

The  thoughtless  and  improvident  tenant  makes  no  dili- 
gence till  the  very  term-day  comes,  and  then  what  running 
from  person  to  person,  to  borrow  but  for  a  few  days  I  but  in 


MISCELLANEOUS  MEDITATIONS.  225 

vain,  since  the  same  term  has  overtaken  them  all,  as  well  as 
him.  Even  so  the  foolish  virgins,  in  that  awful  day,  will  find 
no  oil  to  buy,  but  must  be  shut  out  from  the  heavenly  mar 
riage,  forever  to  dwell  in  darkness  and  despair. 

Again,  some  may  think  themselves  richly  provided  for  this 
day,  and  able  to  answer  all  their  landlord's  demands,  but  how 
are  they  confounded  to  find  their  bank-bills  refused,  as  being 
forged  or  insufficient,  or  their  cash  cast  back  as  being  foreign, 
counterfeit,  or  too  light.  Just  so,  alas!  many  presumptuous 
hypocrites  will  find  all  their  feigned  righteousness  rejected; 
proud  legalists  will  find  their  good  works,  when  weighed,  mis- 
erably wanting;  and  all  who  depend  on  any  thing  but 
the  perfect  righteousness  of  Jesus,  will  find  themselves 
eternally  lost. 

Again,  whether  we  look  to  town  or  country,  we  will  find 
the  confusion  universal;  people  removing  from  place  to  place, 
houses  left  without  inhabitant,  and  some  families  thrown  out, 
that  can  scarce  find  a  house  to  go  to;  masters  changing  ser- 
vants, and  for  a  few  days  with  scarce  a  servant  to  attend 
them ;  servants  going  to  new  masters,  and  some  thrown  alto- 
gether out  of  a  place ;  and  even  young  infants,  that  know  not 
whither  they  are  going,  are  subjects  of  the  general  confusion. 
May  not  this  remind  us  all,  whether  masters  or  servants, 
householders  or  lodgers,  landlords  or  tenants,  that  we  must 
all  soon,  how  soon  we  cannot  tell,  remove  from  this  to  the  in- 
visible world?  Wo  to  the  inhabitant,  whether  he  dwell  in  a 
palace  or  in  a  cottage,  who  must  quit  his  clay  tabernacle, 
without  any  hopes  of  being  admitted  into  the  mansions  of 
glory !  Wo  to  the  man  who  has  all  his  life-time  been  the  ser- 
vant of  sin,  and  shall  find,  at  the  awful  hour  of  death,  that 
eternal  death  shall  be  all  the  wages  of  his  service !  The  man 
of  gray  hairs,  who  is  half-dead  to  this  world,  and  the  infant 
of  a  span  long,  who  knows  nothing  of  a  world  to  come,  must 
go  together  to  the  silent  grave. 

Would  he  not  be  an  arrant  fool,  who,  though  warned  away^ 
from  his  farm,  and  from  his  house,  should  let  the  period  ex- 
pire without  providing  himself  in  another,  and  thus  be  cast 
out  into  the  open  fields  at  last?  Such  exampels  are  rare,  but 
instances  of  a  more  consummate  folly  are  fearfully  abundant, 
while  numbers  who  know  that  they  must  very  soon  drop  this 
mortal  frame,  and  quit  with  all  below,  give  themselves  no 
concern,  and  take  no  thought  how  or  where  they  shall  dwell 
through  an  endless  eternity. 


226  SOLITUDE  SWEETENED;  OR, 

Though  a  time  of  removal  be  expected,  and  provided  for 
too,  yet  when  it  comes  there  is  always  some  unexpected  hurry 
and  confusion  along  with  it.  Just  so,  though  we  expect 
death  ourselves,  or  on  some  of  our  family,  yet  we  may  expect 
to  be  surprised  at  last,  and  taken  at  unawares ;  therefore  it 
will  be  our  wisdom  not  to  delay  the  great  work  of  making  our 
calling  and  election  sure,  till  sickness  enfeeble  every  nerve, 
and  death  sit  down  on  our  eye-lids. 

The  poor  farmer,  who  tugs  and  sweats  to  gather  his  mas- 
ter's rent,  thinks  such  gentlemen  are  the  only  happy  persons 
on  the  face  of  the  earth;  not  considering  that  many  men  of 
fortune  find  it  difficult  to  keep  their  incomes  and  expenses  on 
an  equal  balance;  that  others  are  still  more  extravagant  than 
opulent;  and  a  third  sort  the  worst  of  all,  spend  their  estates 
to  ruin  their  souls.  It  is  rare  to  find  in  the  world  those  that 
can  use  it,  and  not  abuse  themselves  or  it;  therefore  a  golden 
mediocrity  has  been  the  wish  of  all  wise  men  in  all  ages. 

At  this  time  some  monied  men  have  it  in  their  power  by 
helping  a  poor  friend,  or  an  indigent  neighbour  to  win  a  bles- 
sing to  themselves,  and  lose  nothing  at  the  latter  end.  What 
blessings,  then,  should  an  elect  world  ascribe  to  Jesus,  that 
best,  that  none-such  friend,  who  for  them  answers  all  the 
demands  of  law  and  justice,  and  has  got  their  full,  their  final 
discharge  at  the  court  of  heaven,  from  his  Almighty  Father's 
hand,  so  that  they  have  no  claims,  no  condemnation  to  fear, 
either  in  this  world,  or  in  that  to  come ! 

Lastly,  when  those  who  had  to  remove  are  snugly  accom- 
modated in  their  new  houses ;  when  masters  have  got  home 
their  servants,  and  servants  got  to  their  places ;  when  debtors 
have  cleared  with  their  creditors,  and  farmer's  got  their  land- 
lord's discharge;  then  what  a  sweet  calm,  serenity,  and  joy 
succeed  to  the  late  tumult  of  thought  and  whirlwind  of  anxi- 
ety! Even  so,  when  the  saints  arrive  at  the  mansions  of 
glory,  are  acquitted  by  the  judge  of  all  the  earth,  and  finally 
discharged  from  sin  and  death,  then  shall  they  forget  their 
afflictions  as  the  waters  that  flow  away,  then  joy  shall  crown 
their  heads,  and  songs  shall  fill  their  mouth,  and  they  shall  be 
satisfied  with  their  own  felicity,  exult  in  his  salvation,  and  be 
ravished  with  his  goodness  forever. 


MISCELLANEOUS  MEDITATIONS.  227 

MEDITATION  CXXVIIL 

AGAINST    3IURMURING   AT   JVnSFORTUNES. 

3Iay  4,  1776. 

If  Providence  is  pleased  to  crush  my  comforts  of  any  kind, 
shall  I  make  my  situation  less  comfortable  by  complaining? 
If  God  chastises  me  as  a  son,  shall  I  make  myself  an  enemy, 
by  rebelling  against  the  discipline  of  my  Father's  house? 
If  heaven  sends  affliction  on  me,  shall  I  make  the  sad  addi- 
tion of  sin  to  my  sorrow,  by  quarreling  at  my  sufferings?  If 
I  am  not  so  happy  as  I  would  choose  to  be,  I  should  still  study 
to  be  holy,  humble,  and  content,  and  I  shall  never  be  very 
miserable.  It  is  only  in  the  things  of  time  that  I  am  disap- 
pointed; and  what  else  can  I  expect  where  infinite  wisdom 
has  pronounced  all  to  be  vanity  and  vexation  of  spirit?  He 
that  lets  God  go  for  the  creature,  may  well  expect  storms  and 
tempests  to  blow  around  him,  he  that  promises  to  himself 
happiness  in  any  thing  under  the  sun,  shall  every  day  of  his 
life  have  one  lesson  or  other  to  rectify  his  mistake.  He  that 
seeks  not  God  in  all  things,  and  prefers  not  God  above  all 
things,  and  is  not  satisfied  with  God  in  the  room  of  all  things, 
may  expect  vexation  in  every  thing,  and  shall  be  happy  in 
nothing.  To  fathers  of  our  flesh  we  have  given  obedience, 
even  when  their  own  pleasure  was  the  rule  of  their  conduct; 
and  shall  we  be  less  submissive  to  the  Father  of  our  spirits 
when  our  profit  is  always  in  his  heavenly  plan?  In  our 
choice  of  good  things,  in  our  requests  for  blessings,  v/e  may 
be  mistaken,  but  in  his  bounty  he  cannot  err,  whether  he  gives 
much  or  little,  this  or  that,  any  thing  or  nothing.  Surely,  I 
can  never  think  or  say  that  my  wisdom  could  have  made  the 
world,  or  myself;  how,  then,  can  I  think  that  my  wisdom 
could  rule  the  world  or  myself  ?  That  cannot  be  called  a  mis- 
fortune that  makes  me  wiser,  or  a  cross  that  makes  me  better, 
or  a  loss  that  makes  me  richer  in  heaven,  or  a  disappointment 
which  makes  me  quit  with  every  creature,  and  cleave  to  God 
alone.  If  a  burden  is  tied  on  my  back,  which  I  must  carry  to 
such  a  place,  the  more  I  fling  it  from  me,  it  falls  down  with 
the  greater  weight,  and  instead  of  getting  free  of  it,  it  becomes 
a  greater  burden  still ;  but,  if  I  go  on  calmly,  my  burden 
grows  gradually  lighter,  by  my  patience  and  submission,  till 
I  get  quit  of  it  at  last  altogether. 

Not  stupid,  but  submissive,  not  dejected,  but  resigned,  not 
combatting  fne  means,  nor  quarrelling  the  instrument,  but 


228  SOLITUDE  SWEETENED;  OR, 

confessing  the  first  cause,  and  adoring  the  sovereignty  of 
Heaven,  is  my  present  duty,  and  will  be  my  peace  both  now 
and  in  time  to  come. 

There  is  not  an  angel  of  God,  nor  a  saint  in  glory,  but  ap- 
proves of  the  whole  conduct  of  Providence ;  and  therefore, 
though  so  imperfect  in  comparison  of  angels  and  glorified 
saints,  yet,  through  grace,  I  would  wish  to  say, "  Thy  will  be 
done  on  earth  as  it  is  in  Heaven  j"  and,  to  all  that  thou  hast 
done,  art  doing  and  wilt  do  concerning  me,  "Amen." 


MEDITATION  CXXIX. 

A  CAVEAT   AGAINST    EXCESS   OF   JOY   IN   PROSPECT   OP   ANY 
CREATED    GOOD. 

July  24,  1776. 

Such  is  the  corruption  of  human  nature,  even  in  the  best, 
that  while  we  receive  the  good  things  of  this  life,  we  forget 
the  Giver,  and  idolize  the  gift.  On  the  one  hand  we  are  to 
think  highly  of  every  blessing,  who  deserve  to  have  our  very 
blessings  cursed  j  and  we  ought  to  receive  with  humble  grati- 
tude, every  favour,  who  have  forfeited  all ;  but,  on  the  other 
hand,  we  are  always  to  bear  in  our  mind  these  few  following 
reflections,  which  will  help  us  to  rejoice  with  moderation. 

1.  Created  good  is  always  greater  in  the  prospect  than  in 
the  possession;  while  the  heavenly  bliss,  like  Solomon's 
glory  and  wisdom,  appears  still  the  greater  the  nearer  it  is 
approached. 

2.  No  worldly  felicity  can  enrich  the  soul ;  and  many  a 
time  the  happiest  men,  with  respect  to  the  world,  have  the 
greatest  leanness  in  their  soul,  and,  as  their  outward  man 
flourishes,  their  inward  man  decays. 

3.  Nothing  that  we  receive  in  the  world  can  keep  us  a  mo- 
ment longer  in  it;  but  many  things  which  we  may  possess, 
as  riches  and  relations,  make  us  both  unwilling  and  unfit  to 
leave  the  world. 

4.  There  is  always  a  want  in  the  most  perfect,  and  a  thorn 
in  the  most  pleasant,  of  earthly  enjoyments. 

5.  Have  we  a  good  name  ?  Lying  tongues  may  ruin  it. 
Have  we  riches?  These,  however  well  secured,  (mind  this,) 
may  make  themselves  wings  as  eagles  and  fly  away.  Have 
we  relations,  beloved,  deserving  and  endearing?  Death  may 
deprive  us  of  them  all,  and  leave  us  to  mourn  alone. — Have 


MISCELLANEOUS  MEDITATIONS  229 

we  children?  They  may  die  young,  and  set  our  hearts  a- 
bleeding ;  or  they  may  live  long,  and  by  their  irreligious  life 
break  our  very  hearts,  when  we  are  bowed  down  with  years. 

6.  He  makes  a  poor  exchange,  who  takes  the  creature 
for  God,  or  gives  God  less  room  in  his  mind,  in  his  medi- 
tations, in  his  affections,  that  his  enjoyments  may  have 
the  more. 

7.  Tranquility  of  mind,  and  a  smiling  conscience,  are  the 
gifts  of  Heaven ;  and  no  enjoyment  can  bestow  them,  or  com- 
pensate the  loss  when  gone. 

8.  Carnality  will  spring  up  at  every  corner,  come  in  with 
every  good  thing,  and,  like  Satan  among  the  sons  of  God,  in- 
trude itself  amidst  all  the  graces  of  the  Spirit;  so  that  we  have 
need  to  be  always  on  our  guard. 

9.  The  brevity  and  uncertainty  of  human  life,  as  it  should 
dry  the  tears  of  the  mourner,  so  it  should  moderate  the  joys 
of  all  the  childr(!n  of  men. 

10.  According  to  the  talents  put  into  our  hand,  according 
to  the  gifts  of  Heaven  to  us,  so  must  we  account  to  the  sove- 
reign Judge  of  all ;  and  our  aptness  to  misgive  in  every  thing, 
should  keep  us  humble  at  all  times,  and  in  all  places. 

11.  Since  infinite  wisdom  has  seen  meet  to  bestow  very 
little  created  good,  or  earthly  felicity,  on  the  greater  part 
of  his  people,  this  should  teach  us  to  possess  the  good 
things  of  this  life  with  fear,  and  to  rejoice  in  them  with 
trembling. 

12.  To  be  dispossessed  of  our  possessions,  to  lose  our  re-, 
lations,  to  be  dismissed  from  our  posts  and  employments,  and 
to  be  bereft  of  all  our  enjoyments,  is  more  galling  and  irk- 
some, than  never  to  have  had  possession,  relation,  post,  or 
employment. 

13.  Created  good  things  we  can  neither  carry  with  us  to 
another  world,  draw  comfort  from  in  the  hour  of  death,  nor 
secure  to  our  heirs  in  this  world,  when  we  are  no  more;  there- 
fore it  is  only  our  vitiated  imagination  that  pictures  out  such 
scenes  of  pleasure  in  a  thing  of  nought. 

14.  Confidence  in  the  creature  too  often  accompanies  the 
possession  of  the  creature ;  yet  this  is  the  cut-worm  at  the  root 
of  all  our  enjoyments;  for  it  is  in  God,  the  Giver  of  all,  that 
all  our  confidence  should  rest. 

15.  The  favour  of  God  >is  our  best  inheritance,  the  provi- 
dence of  God  is  our  richest  possession ;  the  one  can  make  us 
happy,  in  spite  of  all  misfortunes,  while  we  live,  and  tho 
other  can  attend  our  posterity,  when  we  are  no  more. 

U 


230  SOLITUDE  SWEETENED;  OR, 

16.  Finally,  our  wisdom  is  to  seek  to  enjoy  God  in  all 
things,  to  see  him  in  all  things,  and  in  all  things  to  glorify 
him  J  to  prefer  him  above  all  things,  and  to  be  fully  satisfied 
with  him  alone,  in  the  room  of  all  things,  relations,  riches, 
good  name,  peace,  prosperity,  health,  and  life,  or  whatever 
we  enjoy  below. 


MEDITATION  CXXX 

THE  JOY  OF  SALVATION. 

Aug.  25,  1776. 

What  must  the  joy  of  the  benighted  traveller  be,  that  has 
lost  his  way,  and  walks  every  step  in  terror  of  his  life,  through 
the  roaring  of  lions,  and  yells  of  wild  beasts  around  him, 
when  the  light  of  the  morning  scatters  his  fears,  and  the  rising 
sun  sends  the  beasts  of  prey  again  to  their  dens?  What  must 
the  joy  of  the  mariner,  be,  that  has  sustained  a  terrible  tem- 
pest, while  the  heavens  above  opened  in  thunder  and  light- 
ning, and  the  ocean  raged  around  in  high  swelling  surges,  till 
his  vessel  was  a  very  wreck,  and  he  expected  to  be  buried  in 
every  returning  billow,  when  at  once  the  storm  is  changed 
into  a  clam,  his  native  country  appears  in  sight,  and  he  ar- 
rives safe  at  his  desired  harbour!  What  must  the  joy  of  that 
person  be,  who  banished  into  cruel  exile,  has  a  long  time 
dwelt  with  savages,  or  beasts  of  prey,  when  recalled  by  a 
royal  edict,  and  invited  to  dwell  among  his  brethren,  and  in 
his  father's  house  ?  What  must  the  joy  of  an  indigent  man 
be,  who,  oppressed  with  poverty,  could  never  call  aught  hig 
own,  when  he  finds  a  treasure  so  rich,  so  immense,  that 
thenceforth  he  shall  be  accounted  the  most  opulent  man  in 
the  country?  What  must  the  joy  of  the  rebel  be,  who,  being 
outlawed,  and  a  price  set  upon  his  head,  skulked  in  continual 
fear,  and  trembled  at  every  breath  of  wind,  when  the  royal 
pardon  gives  him  his  life,  restores  him  to  favour,  and  admits 
him  to  his  sovereign's  presence?  What  must  the  joy  of  the 
valiant  soldier  be,  who,  having  stood  long  in  the  field  of  bat- 
tle, engaged  troop  after  troop,  till  faint  and  fatigued  almost  to 
death,  yet  conquers  all  his  foes  at  last,  clears  the  field,  and 
returns  in  safety  to  the  spoil  ?  What  must  the  joy  of  that  man 
be,  who  has  been  chained  to  strife  and  contention  for  many 
years,  when  blessed  with  peace  around,  peace  in  his  own 
house,  peace  in  his  own  mind  ?    What  must  the  joy  of  those 


MISCELLANEOUS  MEDITATIONS.  231 

affectionate  parents  be,  whose  only  son  is  delivered  from  the 
jaws  of  death?  of  that  loving  husband,  whose  amiable  wife 
is  as  it  were  restored  to  him  from  the  dead  ?  What  must  the 
joy  of  the  prisoner  be,  who  has  long  been  confined  to  a  loath- 
some dungeon,  a  stranger  to  the  light  of  day,  the  sweets  of  so- 
ciety, and  the  visits  of  his  friends,  when  set  at  perfect  lib- 
erty, to  walk  in  the  light,  and  enjoy  himself  with  his  friends  ? 
What  must  the  joy  of  the  stranger  be,  who  has  walked  whole 
days  over  burning  mountains,  around  terrible  craters  of  thun- 
dering volcanoes,  trembling,  lest  he  sink  amidst  the  latent 
flames,  or  perish  by  some  sudden  eruption,  when  he  finds 
himself  safe  on  the  fragrant  plain,  and  charmed  with  the  vine- 
yards that  spread  around  him?  What  must  the  joy  of  the 
bankrupt  be,  whose  generous  friend  pays  all  his  debts,  brings 
him  out  of  jail,  and  allows  him  a  fund  that  he  shall  never 
want  again  ?  What  must  the  joy  of  the  infirm,  bed-ridden  pa- 
tient be,  who  has  long  turned  his  face  from  the  world,  and 
toward  the  wall,  beheld  the  grave  as  his  solitary  lodging,  and 
taken  his  farewell  of  the  children  of  men,  when  raised  from 
his  bed  of  languishing,  his  health  recovered,  and  his  youth 
renewed  as  the  eagle's?  What  must  the  joy  of  the  criminal 
be,  who,  guilty  of  some  atrocious  crime,  has  been  condemned 
to  lose  his  life,  and,  on  the  appointed  day,  amidst  assembled 
thousands,  is  led  forth  to  execution;  when  lo!  a  post,  swift  as 
the  wings  of  the  wind,  arrives  with  the  royal  pardon,  that 
swells  his  breast  with  transport  and  surprise,  and  saves  him 
from  death?  What  must  the  joy  be  of  persons  beseiged,  and 
<5o  straitened,  and  reduced  to  famine,  that  they  are  compelled 
almost  to  eat  the  flesh  of  one  another,  or  their  own,  when  the 
siege  is  raised,  and  plenty  pours  in  at  every  gate?  What 
must  the  joy  be  of  one  journeying  over  burning  sands,  scorch- 
ed with  the  sun,  and  parching  with  raging  thirst,  till  like  to 
fall  down  dead,  when  a  crystal  fountain,  or  flowing  stream 
appears  before  him?  What  must  the  joy  of  a  beggar  be, 
when  admitted  heir  to  a  wealthy  prince?  What  must  the  joy 
of  a  slave  be,  who,  though  loaded  with  chains,  has  often  felt 
the  rod  of  correction,  when  he  sees  his  fetters  knocked  off*, 
his  vile  raiment  taken  away,  himself  clothed  in  scarlet,  a 
crown  put  upon  his  head,  a  sceptre  in  his  hand,  and  himself 
proclaimed  a  king?  Such,  and  much  more,  is  the  joy  of  sal- 
vation, where  sinners  are  made  saints,  worms  rise  into  angels, 
and  men  are  made  like  unto  God. 


232  SOLITUDE  SWEETENED;  OR, 

MEDITATION  CXXXI. 

ON   VISITS. 

Sept.  5,  1776. 

To  make  and  return  visits  is  both  friendly  and  fashionable  ; 
but  it  is  sad,  that  too  often,  when  we  commence  the  visitant, 
we  drop  the  Christian.  How  melancholy  that  it  cannot  be 
known  whether  we  be  Turks  or  Christians,  but  by  our  posture 
at  table !  Where  the  entertainment  is  remarkable  for  nothing 
but  noise  and  nonsense,  loud  peals  of  laughter,  puns,  and  buf- 
foonery, it  is  a  poor  welcome  we  give  to  our  guests,  and  a 
shameful  return  we  make  to  our  host.  If  at  one  table  we  find 
profanity,  at  another  folly,  he  that  visits  least  will  suffer  least. 
A  whole  day  spent  in  mirth,  and  not  one  word  in  any  dis- 
course about  religion  and  not  one  thought  of  God  in  any  heart, 
is  an  awful  blank  and  a  sad  waste  of  time. 

Though  at  a  friendly  feast,  or  social  entertainment,  we  do 
not  meet  to  preach,  we  yet  should  always  meet  to  improve 
one  another  in  useful  knowledge;  and  a  serious  "word  fitly 
spoken"  might  shine  "like  apples  of  gold  in  pictures  of  sil- 
ver." Such  a  conduct  might,  at  some  times,  though  not  often, 
produce  the  laugh  against  us;  but  the  approbation  of  Heaven, 
and  the  testimony  of  a  good  conscience,  will  easily  balance 
this.  If  our  company  be  such,  that  we  can  get  nothing  seri- 
ous introduced,  let  us  rejoice  that  they  cannot  prevent  our 
ejaculations  to  God,  and,  in  our  meditation,  let  us  now  and 
then  retire  to  converse  above. 

In  how  many  houses,  at  how  many  tables,  may  Ichabod  be 
written.  Religion  is  not  here;  the  glory  is  departed!  Whate- 
ver table  our  Saviour,  when  on  earth,  sat  at,  he  was  sure  to 
enrich  it  with  some  heavenly  dishes,  and  fed  his  audience 
with  sacred  truth;  so  it  should  be  our  constant  endeavour  ne- 
ver to  come  away  the  worse  of  any  company,  but  the  better; 
never  to  leave  any  company  the  worse  of  us,  but  the  better. 
Why  should  not  our  grace,  as  well  as  the  impiety  of  others, 
like  the  rich  perfume,  bewray  itself,  whether  we  will  or  will 
not?  Every  where,  and  every  time,  at  home  or  abroad,  whe- 
ther we  eat  or  drink,  receive  or  return  visits,  and  in  every 
company,  we  should  do  all  to  the  glory  of  God ;  who  gives  us 
all  that  we  enjoy  below,  and  will  at  last  make  us  sit  down  at 
the  marriage-supper  of  the  Lamb,  where  the  converse  shall 
enlarge,  dehght,  and  ravish  evermore ! 


MISCELLANEOUS  MEDITATIONS.  233 

MEDITATION  CXXXH. 

THE    ANGUISH    OF   DAMNATION. 

Oct,  15,  1776. 

How  must  their  breasts  beat,  and  hearts  throb,  who  are 
cast  into  a  den  of  lions,  while  the  savage  monsters  tear  off 
their  flesh,  and  break  their  bones  in  pieces !  How  bitter  must 
the  cry  of  Egypt  have  been  in  that  memorable  night,  when, 
in  every  house,  the  first-born  of  man  and  beast  lay  breathless, 
and  the  doleful  lamentation  was  echoed  from  border  to  border, 
and  from  one  end  of  the  land  to  the  other!  What  must  the 
consternation  of  Sodom's  inhabitants  have  been,  when  fire 
and  brimstone  was  rained  from  those  heavens  that  used  to 
send  down  refreshful  showers,  and  where  fields  of  blue  ether 
delighted  the  eye !  How  great  must  the  astonishment  have 
been  of  the  surviving  Assyrians  and  their  king,  when  in  the 
morning  they  fjund  their  mighty  army  only  a  multitude  of 
dead  corpses ! — What  must  the  sorrow  of  that  man  be,  who, 
falling  under  his  sovereign's  displeasure,  is  banished  from  his 
nearest  connexions,  and  dearest  friends,  into  perpetual  soli- 
tude, or  the  society  of  monsters  and  savages!  What  must 
the  pangs  of  those  parents'  hearts  be,  while  their  tender  off- 
spring are  shrieking,  groaning,  dying,  by  cruel  deaths,  under 
the  bloody  ruffians!  What  must  the  sister,  the  mother,  the 
wife,  feel  on  the  shore,  while  the  ship  that  carries  the  brother, 
the  son,  the  husband,  dashes  on  the  rocks  below,  and  they 
perish,  as  it  were,  in  their  presence !  What  must  the  horror 
of  the  devoted  wretch  be,  who  stands  and  sees  the  fire  kin- 
dling which  is  to  consume  him  to  ashes!  What  must  the 
terror  of  a  city  taken  by  storm  be,  when,  in  every  street, 
young  and  old,  man  and  woman,  perish  by  the  sword,  and  the 
air  is  filled  with  screaming,  lamentation,  and  groans !  What 
must  the  amazement  of  that  devoted  village  be,  while  from 
the  burning  mountain  the  dreadful  lava  rolls  irresistibly  down, 
and  covers  and  consumes  whatever  stands  in  its  way !  What 
paleness  of  countenance,  what  trembling  of  limbs,  what 
faintness  of  heart,  must  attend  the  carnage  of  a  field  of  bat  • 
tie,  by  an  inexorable,  but  victorious  foe!  What  must  the 
inhabitants  of  a  city  feel,  when  awaked  at  midnight  with  the 
sound  of  fire  in  every  quarter,  when  all  they  have  blazes  be- 
fore them,  and  some  of  their  dearest  friends  roar  for  help, 
but  perish  in  the  flames,  while  the  conflagration  is  succeeded 
by  a  terrible  earthquake  that  shakes  the  world  to  its  founda- 

u2 


234  SOLITUDE  SWEETENED;  OR, 

tion,  so  that  the  ground  cleaves  asunder,  swallows  up  inhabit- 
ants and  city,  and  closes  her  mouth,  that  they  are  seen  no 
more?  Such,  and  ten  thousand  times  worse,  is  the  anguish 
of  damnation,  when  all  the  Christless  multitude  shall  be 
punished  with  everlasting  destruction  from  the  presence  of 
the  Lord,  and  from  the  glory  of  his  power! 


JMEDITATION  CXXXIII. 

SOVEREIGNTY. 

3Iarch  23,  1777. 

To  God,  who  rules  in  heaven  and  earth,  belongs  a  supreme 
power,  and  undisputed  sovereignty  over  men  and  angels.  .He 
who  is  the  Creator  and  Preserver  of  all,  may  certainly  dis- 
pose of  all  as  he  pleases.  And  because  we  have  a  near  and 
dear  interest  in  some  things,  it  can  never  supersede  God's 
better  right  both  to  them  and  us.  He  bestows  blessings  on 
us,  at  that  we  do  not  quarrel ;  but  he  removes  them,  and  at 
this  we  murmur;  yet  his  right  to  take  is  the  same  as  to  give. 
We  may  smart,  but  we  can  never  suffer  injustice  under  his 
hand.  Much  of  our  pain^  and  most  of  our  disappointments 
in  the  world,  rise  from  our  circumscribed  views  of  heavenly 
sovereignty.  We  think  that  heaven  should  follow  that  plan 
of  government  that  pleases  us  best.  And  yet  he  gives  no 
account  of  any  of  his  matters,  and  still  he  does  all  things 
w.ell. 

Moses  begins  to  deliver  his  brethren,  and  smites  an  Egyp- 
tian; yet  sovereignty  sends  him  forty  years  to  a  strange 
country,  and  adds  forty  years  heavy  bondage  to  the  Israelites. 
The  kindness  of  God  sends  Joseph  into  Egypt,  to  preserve 
his  father's  family  alive;  yet  sovereignty  sends  him  in  such 
a  way,  that  old  Jacob  seems  to  go  mourning  to  the  grave,  and 
he  that  had  been  favoured  with  the  most  heavenly  dreams, 
dreams  not  a  word  all  this  time  of  his  beloved  son.  Jeph- 
thah  conquers  his  foes,  but  Providence  meets  him  with  a 
sharp  trial  in  his  only  daughter,  who,  at  best,  must  never  be 
married.  The  favour  of  heavciii  v^nriches  Job,  but  sovereignty 
permits  Satan  to  spoil  him  of  all.  David  is  anointed  king, 
but  ere  he  comes  to  the  throne,  he  is  sometimes  driven  almost 
to  despair  of  his  life.  The  Jews  have  liberty  to  rebuild  their 
temple,  and  yet,  through  the  malice  of  their  foes,  it  is  retard- 
ed  a   long    time.      John,   our   Saviour's   forerunner,   after 


MISCELLANEOUS  MEDITATIONS.  235 

oaptizing  thousands,  loses  his  head  through  the  malice  of  a 
woman.  Josiah,  one  of  the  best  kings,  is  slain  in  battle  in 
the  prime  of  his  life.  Zechariah  is  stoned  to  death  for  re- 
proving, in  God's  name,  the  transgression  of  his  law.  And 
the  apostles,  who  Avere  the  salt  of  the  world,  were  hungry, 
thirsty,  naked,  buffeted,  without  habitation,  made  as  the  filth 
of  the  world,  and  the  offscouring  of  all  things !  And  all  these 
things  were  ordered  by  divine  sovereignty. 

We  allow  that  death  must  separate  friends  some  time,  but 
sovereignty  will  take  from  one  parent  the  child  of  a  span 
long,  from  another  the  weaned  child,  from  a  third  a  pretty 
boy,  from  another  the  promising  youth,  and  from  another  the 
comfort  of  his  hoary  hairs.  Into  one  family  death  never  en- 
ters, but  it  flourishes  up  to  manhood,  and  wholly  survives  the 
aged  parents;  into  another,  death  thrusts  his  iron  hand,  and 
carries  one  away;  from  a  third,  he  snatches  a  complete  half 
of  the  dear  little  ones ;  and  of  a  fourth  he  takes  them  all  but 
one;  while  from  another  he  takes  one  and  all.  But  to  give 
and  take  health  and  wealth,  friends  and  relations,  blessings 
and  mercies,  at  his  own  time,  and  in  his  own  way,  is  a  part 
of  the  plan  of  God's  government  of  the  world.  Therefore,  we 
should  always  expect  to  be  deprived  of  what  we  possess,  in  a 
moment,  or  to  be  prevented  with  blessings  suddenly,  as 
streams  of  water  in  the  south.  Could  we  commit  all  we 
have,  all  we  are,  and  all  we  wish,  into  his  sovereign  hand,  to 
do  with  them  as  he  pleases,  our  concerns  should  be  as  secure, 
and  oufSouls  much  more  tranquil. 

If  in  sovereignty  God  has  passed  by  some,  and  chosen  me 
to  a  crown  and  kingdom,  which  in  a  few  years  I  shall  be  pos- 
sessed of  for  ever,  what  though  he  pass  by  me,  and  bestow  on 
those  the  comforts  of  this  life,  which  in  a  few  years  they  must 
be  dispossessed  of  for  ever?  Though  thy  providence  should 
both  perplex  and  pain  me,  I  will  never  complain.  I  may  sin 
in  my  desires,  but  thou  wilt  not  injure  me  in  thy  determina- 
tion. It  shall  please  me  that  thou  dost  all  thy  pleasure,  and 
my  will  shall  be  swallowed  up  of  thine.  I  have  forfeited 
every  felicity ;  how  then,  can  I  expect  to  begin  heaven  on 
earth?  The  prospect  of  heaven  may  make  me  triumph  over 
every  trouble,  every  trial,  every  disappointment  in  time.  In 
a  little  I  shall  be  so  happy  that  I  shall  almost  forget  that  ever 
I  had  less  felicity.  Such  is  my  confidence  in  thy  wisdom, 
such  my  dependence  on  thy  powerful  arm,  such  my  expecta- 
tion from  thy  fatherly  kindness,  that  I  acquiesce  in  all  thou 
doest,  and  desire  to  be  wholly  at  thy  disposal  in  all  I  am,  in 


236  SOLITUDE  SWEETENED;  OR, 

all  I  have,  and  in  all  I  desire.  What  I  know  not  now,  why 
at  such  and  such  a  time  I  lose  a  friend,  why  I  meet  with  such 
and  such  a  disappointment,  why  such  and  such  a  cross  is  laid 
on  me,  I  shall  know  hereafter,  one  time  or  other  j  or  I  shall 
know  one  time  or  other  that  it  was  good  for  me  that  I  have 
been  afflicted ;  and  when  time  is  no  more,  I  shall  know  that 
he  hath  done  all  things  well. 


MEDITATION  CXXXIV. 

THE   VICTORY   OF   FAITH. 

Sept.  So,  1777. 

**  To  him  that  believeth,  all  things  are  possible,"  said  he 
who  cannot  lie.  Why,  then,  have  I  so  many  fears  about 
many  things?  Would  I  not  cheerfully  commit  the  lot  of  my 
friends  to  the  providence  of  God?  Why,  then,  not  commit 
the  hearts  of  my  nearest  and  dearest  relations  to  the  grace  of 
God?  Cannot  he  who  commanded  the  light  to  shine  out  of 
darkness,  shine  into  their  hearts,  to  give  the  light  of  the 
knowledge  of  his  own  glory  in  the  face  of  Jesus?  Is  God 
more  niggardly  of  the  graces  of  his  Spirit,  than  of  the  good 
things  of  his  providence  ?  Does  he  prevent  with  his  common 
kindness  the  creatures  he  has  made,  and  cannot  he  prevent 
with  his  special  grace  the  souls  he  has  created?  To  him  on 
the  throne  of  his  power  every  creature  may  look  up  for  pro- 
tection and  supply ;  but  to  him  on  the  throne  of  his  grace,  we 
may  come  with  boldness,  for  grace,  the  best  of  blessings,  to  our- 
selves, our  friends,  our  acquaintance,  to  our  enemies,  to  all.  To 
act  strong  faith  in  the  most  important  matters,  glorifies  God 
most;  and  the  salvation  of  mine  own  soul,  and  the  souls  of  my 
dear  friends,  is  of  all  matters  the  most  important.  While  I  seek 
the  salvation  of  my  friends,.!  seek  the  glory  of  God,  for  in 
their  salvation  he  is  glorified.  Then,  with  all  the  eagerness 
of  desire,  with  all  the  importunity  of  a  poor  supplicant,  with 
all  the  boldness  of  faith,  I  plead,  I  wrestle,  I  implore,  that  the 
souls  of  these  my  dear  friends  may  believe  in  the  Saviour, 
who  came  to  seek  and  to  save  the  lost. 


MISCELLANEOUS  MEDITATIONS.  237 

MEDITATION  CXXXV. 

THE   NECESSITY   OF  AFFLICTIONS   WHILE    WE   LIVE. 

Aug,  29,  1778. 

This  very  subject,  twenty  years  ago,*  has  employed  my 
pen;  and,  whether  I  write  or  not,  I  expect  afflictions  of  one 
kind  or  other  while  in  the  body.  Our  afflictions  may  put  on 
different  appearances,  according  to  the  different  periods  of  our 
life,  but  they  will  attend  us  as  close  as  the  shadow  does  the 
body.  As  long  as  I  dwell  in  Mesech,  I  may  expect  -wars ;  as 
long  as  I  attend  on  sin  and  vanity,  vexation  and  trouble  will 
attend  me.  As  I  cannot  be  perfect  in  holiness  while  out  of 
heaven,  so  I  cannot  be  perfect  in  happiness  while  absent 
from  God.  I  smart  in  my  sufferings,  I  feel  in  my  afflictions; 
but  that  I  should  sin  before  I  suffer,  offend  before  I  am 
afflicted,  should  make  my  inmost  soul  to  smart.  I  have  rea- 
son to  fear  that  I  am  a  very  stubborn  son,  that  I  need  so 
much  correction ;  but  it  affords  me  comfort  that  I  am  not  dis- 
owned as  a  bastard,  but  endure  chastisement  as  a  son.  He 
that  has  no  long  journey  before  him,  but  sits  still  in  his  own 
house,  may  escape  the  tempest,  and  hide  himself  from  the 
storm ;  but  he  that  sits  out  for  another  country,  cannot  expect 
always  to  walk  on  the  flowery  champaign,  or  in  the  pleasant 
sunshine,  but  shall  find  a  river  to  cross,  and  a  mountain  to 
climb;  shall  have  darkness  around  him,  and  thunders  roaring 
above  him,  the  tempest  attending  his  steps,  and  the  storm 
dashing  upon  him ;  and  perhaps  enemies  waylaying  him :  So 
it  is  with  the  traveller  heavenward,  for  through  much  afflic 
tion,  and  many  tribulations,  we  shall  enter  into  the  kingdom. 

Again,  affliction  is  as  necessary  for  the  health  of  the  soul, 
as  exercise  for  the  health  of  the  body. — Lay  a  man  down  upon 
his  bed,  and  let  him  never  lift  his  head  but  to  eat  and  to  drink, 
how  soon  would  he  become  good  for  nothing,  yea,  and  lose 
his  own  health?  Just  so,  let  the  saint  have  no  afflictions,  and 
his  graces  shall  soon  grow  languid,  and  his  soul  sick  and 
feeble ;  but  affliction  raises  us  from  our  sloth,  makes  us  run 
to  God,  call  in  the  divine  assistance,  see  the  vanity  of  the 
creature,  and  long  for  the  heavenly  states.  "  The  wicked  have 
no  changes;"  well,  is  their  heart  filled  with  glowing  gratitude 
to  the  God  of  their  mercies  ?  No,  but,  strange  to  tell, "  there- 
fore they  fear  not  God  I"     On  the  other  hand,  the  saints  are 

*  See  Meditation  XXXIX. 


238  SOLITUDE  SWEETENED;  OR, 

afflicted,  and  they  cleave  to  God,  and  keep  his  statutes  battel 
than  before. 

Corruption  is  so  interwoven  with  our  frame,  that  in  every 
station,  and  toward  every  relation,  we  may  offend ;  but  Pro- 
vidence has  so  ordered  it,  that,  in  every  station,  and  from 
every  relation,  afflictions  of  one  kind  or  other  -will  come ;  and 
if  they  correct  us  where  we  err,  and  mortify  our  corruption., 
we  ought  to  welcome  them. 

The  school  of  the  cross  is  the  school  of  light,  and  there 
must  all  the  children  of  God  be  taught  in  their  non-age,  to 
fit  them  for  the  perfect  state  of  glory.  An  ignorant  person 
that  sees  the  mariner  heaving  such  a  weight  of  ballast  aboard 
his  ship,  would  suppose  he  intended  to  sink  her  at  sea;  just 
so,  whatever  the  world  may  think,  the  troubles  and  trials  of 
the  saints  shall  never  sink  them,  but  keep  them  from  being 
overset  by  every  squall,  that  they  may  arrive  with  safety  at 
the  haven  of  rest,  having  their  anchor  fixed  within  the  v*iil. 


MEDITATION  CXXXVI. 

GIBEON    MAKING    PEACE    WITH    ISRAEL. 

Nov.  8,  1779. 

When  Israel  came  out  of  Egypt  to  take  possession  of  the 
promised  land,  every  thing  about  them  was  marvellous  and 
instructive.  They  approached  the  land  of  promise  in  the 
time  of  its  greatest  plenty,  to  wit,  in  harvest,  but  at  a  time  when 
Jordan  seemed  to  forbid  their  entrance,  by  overflowing  all  his 
banks.  But  the  same  power  that  divided  the  Red  Sea  when 
they  came  out  of  Egypt,  divides  Jordan  that  they  may  enter 
Canaan.  Just  so  it  shall  fare  with  the  Israel  of  God.  Death 
shall  not  keep  them  from  their  Father's  house;  and  when 
they  enter  their  heavenly  inheritance,  they  shall  find  all  ful- 
ness, even  an  eternal  harvest  of  glory. 

The  devoted  nations  might  think  themselves  secure  from 
the  armies  of  Israel,  while  Jordan,  bursting  over  his  banks, 
remained  such  a  mighty  barrier;  but  what  madness  seized 
them,  to  combine  for  battle  against  a  people  before  whom 
Jordan's  rapid  stream  recoiled  back,  and  let  them  pass  over 
dry  shod!  This  madness  is  only  equalled  and  exceeded  by 
sinners  who  defy  Omnipotence  amidst  the  bright  displays  of 
his  power,  challenges  the  Eternal  to  combat,  and  run  on  the 
thick  bosses  of  his  buckler. 


MISCELLANEOUS  MEDITATIONS.  239 

When,  then,  men  of  such  an  insignificant  city  as  Ai  put 
iree  thousand  of  the  conquerors  to  flight,  and  made  them 
-eave  thirty-six  of  their  heroes  dead  behind  them,  it  might 
^erhaps  raise  the  drooping  spirits  of  the  Canaanites,  and  con- 
firm to  them,  that  their  foes  were  not  invincible.  But,  when 
they  hear  that  Ai  is  smitten,  all  the  kings  on  this  side  Jordan, 
in  the  hills  and  valleys,  of  every  people,  and  from  every 
quarter,  forget  their  former  animosities,  and  jarring  interests, 
and  unite  against  the  common  foe!  This  has  been  the  case 
in  all  ages  of  the  world,  that  the  powers  of  the  earth  have 
combined  agninst  the  people  of  God,  and,  in  slaying  the 
saints,  like  Herod  and  Pilate,  have  been  reconciled  among 
themselves. 

But,  while  this  league  is  forming,  Gibeon,  a  royal  city, 
makes  peace  with  Joshua.  Here  I  speak  not  of  the  cheat  with 
respect  to  the  children  of  Israel,  but  of  the  change  w^ith  res- 
pect to  the  Gibeonites,  full  of  noble  lessons  and  instructions. 
The  inhabitants  of  a  free,  a  royal  city,  are  made  hewers  of 
wood,  and  drawers  of  water,  for  the  house  of  God.  But  the 
meanest  employment  in  the  palace  of  a  king  is  honourable; 
how  much  more  in  the  house  of  the  king  of  heaven !  Better 
serve  in  God's  house,  where  there  is  safety,  than  enjoy  the 
freedom  of  Gibeon,  that  ends  in  destruction. 

Though  the  men  of  Gibeon  seem  chief  in  the  embassy,  yet 
they  forgot  not  three  other  cities,  where  their  countrymen 
dwelt,  and  all  are  included  in  the  league.  So  those  that  seek 
mercy  for  themselves  at  the  throne  of  grace,  will  not  forget 
their  friends,  their  acquaintance,  their  fellow-creatures.  In 
the  prayers  of  every  Christian,  the  salvation  of  souls,  and 
the  prosperity  of  Zion,  will  find  a  place. 

The  same  tidings  came  to  Gibeon,  and  the  kings,  but  had 
different  effects;  the  kings  prepare  for  war,  but  Gibeon  sues 
for  peace.  Just  so,  the  gospel  softens  some,  and  hardens 
others;  is  to  one  the  savour  of  life,  to  another  the  savour 
of  death. 

When  the  kings  hear  that  Gibeon  has  made  peace  with 
Israel,  they  resolve  to  attack  Israel  in  their  new  allies,  per- 
haps under  pretence  of  breaking  the  league,  and  deserting 
the  common  cause.  Thus,  when  a  soul  leaves  the  service  of 
sin,  the  men  of  the  world,  and  the  powers  of  darkness,  imme- 
diately set  upon  him,  and  attack  Christ  in  his  members. 

Gibeon  is  no  sooner  in  safety  by  being  at  peace  with 
Joshua,  than  she  is  in  danger  by  the  kings  around  her.  So, 
when  a  soul  has  peace  with  God,  he  may  expect  persecution 


240  SOLITUDE  SWEETENED;  OR, 

from  the  world,  and  through  much  tribulation  to  enter  into  the 
kingdom. 

The  kings  make  war  against  Gibeon,  and  Gibeon,  who  a 
few  days  before,  was  among  the  accursed  Canaanites,  can 
now  send  to  Joshua,  "  Slack  not  thy  hand  from  thy  servants, 
come  up  quickly,  and  save  us."  This  is  a  surprising  change 
of  circumstances,  but  disappears  before  that  change,  when  he 
who  was  lately  of  the  family  of  hell,  can  send  the  cry  of 
faith  to  heaven,  and  say  to  Jehovah,  ^  Slack  not  thy  hand 
from  thy  servant,  from  thy  son,  but  come  and  save  me.' 

Joshua  and  his  chosen  warriors  attend,  and  deliver  their 
new  allies  from  their  formidable  foes;  and,  in  destroying  the 
five  kings  that  intended  to  sack  Gibeon,  a  mighty  wonder 
takes  place ;  the  sun  stands  still  in  the  midst  of  heaven,  and 
lengthens  out  the  day,  to  complete  the  glorious  work.  But, 
in  the  work  of  our  redemption,  the  Son  of  God  comes  down, 
and  shines  the  Sun  of  Righteousness  in  our  hemisphere,  and 
will  shine  through  all  the  gospel-day,  till  our  spiritual  enemies 
are  cut  off,  and  we  put  our  feet  on  the  feet  of  all  our  foes. 
Then  shall  we  dwell  securely  in  the  land  of  promise,  and 
serve  for  ever  in  the  house  of  God, 


MEDITATION  CXXXVII. 

ON  THE  author's  FIRST  USING  GLASSES. 

Feb,  27,  1780. 

Now  those  that  for  me  look  out  at  the  windows  begin  to  be 
darkened;  a  sure  presage  that  they  shall  shortly  be  closed  in 
death.  It  is  time  now  that  the  things  of  this  world  should 
lose  their  charms,  when  I  must  look  at  them  through  glasses; 
and  high  time  that  heavenly  things  should  ravish  me,  since  I 
am  so  near  a  future  state. 

Though  my  sight  needed  no  such  assistance,  I  might  soon 
sleep  in  death.  But  by  my  growing  blindness,  I  may  see, 
that  I  must  soon  cease  to  behold  man,  with  the  inhabitants  of 
the  earth.  When  the  ear  grows  deaf,  the  taste  dull,  the  limbs 
weak,  the  grinders  few,  and  the  eyes  dim,  to  be  still  charmed 
with  sensual  things,  is  a  case  melancholy  beyond  description. 
The  young  and  strong,  since  they  know  that  they  are  mortal 
at  every  period  of  life,  should  never  be  surprised  by  death ; 
but,  for  an  old  man,  whose  senses  begin  to  fail,  to  be  t£iken  at 
unawares  by  death,  is  consummate  folly. 


MISCELLANEOUS  MEDITATIONS.  241 

In  proportion  as  my  sight  fails,  I  must  hold  objects  more 
distant  frcon  me,  in  order  to  collect  the  rays,  and  view  them 
distinctly ,-  which  may  admonish  me,  that  the  longer  I  live  in 
the  world,  the  things  of  time  should  be  seen  as  standing  at 
greater  and  greater  distance  from  me ;  that  a  final  separation 
between  us  must  ere  long  take  place ;  and  that  therefore  my 
meditations  should  be  directed  towards  another  state.  If  my 
eye  has  not  been  satisfied  with  seeing  good,  by  this  time  it 
may  be  fatigued  with  scenes  of  vanity  and  sin,  and  has  cause 
to  long  for  nobler  prospects. 

Instead  of  being  struck  wholly  blind  by  m}^  advance  into 
years,  I  am  only  deprived  of  so  much  sight,  to  teach  me  to 
prize  and  improve  what  is  left,  and  prepare  me  for  losing  the 
remainder  in  death.  While  I  bless  Heaven  for  this  invention, 
which  makes  old  age  so  comfortable,  I  bewail  the  wastes  of 
my  youthful  period,  which  I  cannot  now  recall;  but,  could  I 
call  to  the  youth  of  every  station,  and  of  every  land,  I  would 
say,  read  much,  read  seriously,  read  for  eternity,  while  your 
sight  is  in  its  prime.  It  is  affecting  to  carry  mine  eyes  in  my 
head,  and  my  sight  in  my  pocket,  since,  if  I  go  abroad  with- 
out my  glasses,  I  cannot  read  a  word  in  the  book  of  life  till 
I  return;  but  then,  let  me  have  my  memory  stored  with  the 
word  of  promise,  the  words  of  the  Holy  One. 

Such  is  the  vanity  of  our  mind,  that  we  study  to  conceal 
our  decline  in  life  from  our  fellow-creatures,  who  suffer  in 
the  same  decline,  and  perhaps  are  also  struggling  to  conceal 
it;  but,  by  our  use  of  glasses,  we  proclaim  to  all,  our  walk- 
ing on  the  margin  of  the  grave,  and  that  we  are  grown  old. 

If  accustomed  to  glasses  •  a  while,  I  may  perhaps  forget 
these  reflections,  and  the  growing  frailty  of  my  frame;  but 
let  me  never  put  the  glasses  on  my  nose,  without  minding  that 
death  w^ill  shortly  lay  his  hand  on  mine  eyes,  and  close  them 
up  for  ever.  O!  then,  as  the  eye  of  my  body  grows  daily 
more  dim,  may  the  eye  of  my  soul  grow  daily  more  bright, 
and  forbearing  to  look  on  the  things  which  are  seen,  which  are 
temporal,  fix  on  the  things  which  are  not  seen,  and  which  are 
eternal.  And  when  the  day  comes  in  which  I  shall  take  the 
last  glance  of  created  things,  the  parting  look  of  all  my 
friends  and  relations,  however  near  and  dear,  may  my  soul, 
in  the  broad  day  of  eternity,  in  the  noon-day  beams  of  glory, 
lift  up  her  unclouded  eye,  and  feast  on  all  the  perfections  of 
God,  on  all  the  beauties  of  the  Lamb,  and  be  like  him  for 
ever,  because  she  sees  him  as  he  is. 

X 


242  SOLITUDE  SWEETENED;  OR, 

To  some  old  men  their  sight  returns  again,  but  their  youth 
is  departed  for  ever:  So  is  it  this  day  with  me;  my  youth  is 
gone,  and  I  am  well  advanced  in  life,  and,  in  the  view  of  a 
better  life,  would  bid  farewell  to  this,  and  welcome  old  age 
and  death. 

The  various  periods  of  life  that  are  marked  with  decline, 
are  but  like  the  stages  and  mile-stones  by  the  way  that  tell 
me  how  near  I  am  to  my  journey's  ernl,  to  my  Father's  house ; 
and  this  of  which  I  now  write,  is  one  of  the  last  stages.  But, 
no  matter  how  frail  this  body  grow,  which  is  to  be  fashioned 
like  Christ's  glorious  body,  and  made  spiritual,  incorrupti- 
ble, and  immortal ;  no  matter  how  dim  this  eye  grow,  that 
is  soon  to  see  God  in  mine  own  nature,  and,  thus  strengthened, 
gaze  with  growing  wonder,  and  unabating  vigour,  on  all  the 
glories  of  the  higher  house;  no  matter  how  these  limbs 
totter,  that  are  to  stand  eternally  before  the  throne.  O  how  I 
triumph  in  the  decline  of  nature,  and,  amidst  the  storms  of 
winter,  sing  of  eternal  summer  from  the  smile^of  God  I  The 
horrors  of  the  grave,  the  pangs  of  my  last  sickness,  and  the 
groans  of  death,  are  all  but  shadowy,  imaginary  evils,  com- 
pared with  those  substantial  glories  that  wait  to  be  revealed  on 
the  back  of  them.  No  matter,  though  troubles  and  trials, 
though  men  and  devils,  though  eayth  and  hell,  like  an  army 
of  enraged  enemies,  attend  me  to  the  very  gate  of  glory. 
Omnipotence  shall  defend  me  while  in  the  enemy's  country; 
and,  when  admitted  into  bliss,  over  the  wall  of  heaven,  I  shall 
bid  defiance  to  all  the  furies  of  hell,  and,  entering  into  the  joy 
of  my  Lord,  I  shall  join  in  the  endless  hallelujahs  of  the  hosts 
of  the  redeemed. 

But  when  the  sinner's  sight  begins  to  fail,  what  can  he  ex- 
pect? when  his  eyes  are  shut  in  death,  what  can  he  hope  for, 
but  to  see  all  the  horrors  of  the  pit,  all  the  sad  spectacles  of 
damnation,  and  all  the  storms  and  tempests  of  God's  wrath, 
pouring  upon  him  through  an  endless  evermore? 


MEDITATION  CXXXVIII. 

ON    CASTING    OUR    CARE    ON    GOD. 

April  16,  1780. 
Daily,  by  my  anxious  cares,  how  do  I  discredit  these  soui- 
comforting,  soul-composing  truths,  that  God  cares  for  his  pea- 
pie,  that  their  concerns  are  his,  and  that  he  keeps  them  as  the 


MISCELLANEOUS  MEDITATIONS.  243 

apple  of  his  eye?  Did  a  kind-hearted  Samson  go  along  the 
way  with  me,  and  take  my  burden  from  my  back,  and  bear  it 
on  his  robust  shoulders,  would  it  not  be  impertinent  to  run  up 
every  now  and  then,  to  bear  up  the  burden,  though  forbidden, 
and  convinced  that  he  could  carry  me  above  my  burden? 
Just  so,  God  has  commanded  me  to  cast  all  my  care  on  him, 
with  this  sweet  assurance,  that  he  careth  for  me. — And  he  has 
no  more  need  of  my  care  joined  to  his  care  than  he  has  need  of 
my  assistance  to  support  the  pillars  of  the  world.  Thougli  rol- 
ling my  burden  on  the  Lord  doth  not  supersede  a  moderate 
care,  and  the  use  of  lawful  means,  yet  I  am  so  to  cast  my 
cares  on  God,  as  if  I  had  no  more  concern  with  them.  O  how 
unhke  a  child  of  God,  an  expectant  of  glory,  to  have  so  many 
anxious  cares,  and  disquieting  forebodings,  about  the  things 
of  time,  under  the  pleasing  hopes  of  a  happy  eternity !  My 
cares  may  multiply,  my  concerns  may  grow,  but  can  never 
be  too  many  for  God. — He  has  borne  the  cares  of  his  chui-ch 
and  people  through  many  generations,  and  well  may  I  cast 
all  mine  on  him. — God's  care  of  me  is  always  productive  of 
good;  but  my  distrust  avails  nothing,  but  gives  present  pain, 
and  future  disappointment.  When  God  kindly  claims  it  as 
his  province  to  care  for  me,  why  should  I  encroach  on  his 
province,  by  caring  for  myself?  He  is  a  Rock,  and  his  work 
is  perfect,  without  my  anxiety.  The  stronger  my  foith  is  in 
God,  I  will  have  the  less  care  about  myself.  When  I  care  for 
myself,  I  am  distracted  with  doubts  and  unbelief;  but  when  I 
cast  my  care  on  God,  in  the  actings  of  a  vigorous  faith,  I 
have  peace  and  composure  of  soul. 

Did  the  king  of  Great  Britain  send  me  a  message,  'Make 
yourself  happy,  for  I  will  provide  for  you  and  yours,'  should 
not  I  rely  on  the  royal  promise,  and  think  myself  secure? 
Then,  is  the  promise,  the  compassion,  the  treasure,  and  the 
faithfulness  of  the  King  of  heaven,  less  to  be  depended  on  than 
of  any  earthly  king  ?  His  care  has  been  extended  to  a  numerous 
race  of  my  ancestors,  since  Japhet  left  the  ark,  and  through 
Pagan  darkness,  and  Popish  delusion,  has  brought  me  to  a 
clear  light  of  the  gospel ;  and  to  this  unerring  care,  both  with 
respect  to  soul  and  body,  I  may  well  commit  my  posterity  to 
the  end  of  time.  His  care  fashioned  me  in  my  mother's 
womb,  and  will  not  forsake  me,  now  that  I  am  near  to  be  laid 
in  the  bowels  of  the  earth. 

I  know  not  how  far  I  should  extend  my  care,  because  1 
know  not  how  long  I  shall  live.  Now,  my  cares  are  mostly 
for  events  and  times  to  come,  and  yet  I  cannot  boast  of  to- 


244  SOLITUDE  SWEETENED;  OR, 

morrow ;  therefore,  as  no  time  is  mine  but  the  present,  so  I 
should  have  no  anxieties  for  the  future. 

If  I  should  eat  the  flesh  off*  my  bones  with  care,  it  would 
not  alter  the  plan  of  providence  towards  me;  therefore,  strong 
faith  and  entire  resignation  to  the  disposal  of  Heaven,  are 
both  my  indispensable  duty,  and  will  be  my  best  wisdom. 

"  Be  careful  for  nothing,"  is  a  command  as  large  and  ex- 
tensive, as  it  is  kind  and  gracious;  that  is,  have  no  anxious 
concern  about  future  period,  or  apparent  losses,  about  friends 
and  relations,  about  wife  or  children,  widow  or  orphan, 
house  or  home,  food  or  raiment,  poverty  or  reproach,  sickness 
or  death. 

So  often  has  mine  own  care  produced  nothing  but  pain  and 
disquiet,  that  it  is  high  time  for  me  to  be  ashamed  of  it,  and  to 
give  entirely  up  with  it.  And  so  often  has  the  heavenly  care 
done  wonders  for  me,  watched  over  me  for  good,  and  done  all 
things  well,  that  on  him  I  may  cast  my  every  care  with  con 
fidence  and  joy. 


MEDITATION  CXXXIX. 

THE    AFFECTIOiV    OF   A    PARENT. 

Aug.  17,  1780. 

Now  that  I  am  a  father,  and  know  the  affection  of  a  parent, 
would  I  not  defend  from  every  danger,  would  I  not  bestow 
every  good  thing,  would  I  not  implore  every  blessing,  on  my 
tender  offspring?  Would  I  not  rear  and  cherish  their  infant 
state,  correct  and  educate  their  childhood,  inspect,  reprove, 
admonish  their  manhood  ?  Would  I  allow  the  dear  little  crea- 
tures to  play  with  sharp  pointed  knives,  to  sport  on  the  brink 
of  a  rapid  stream,  or  dance  about  a  pit's  mouth?  Would  I 
permit  them  to  hold  in  their  hand  the  berries  of  the  deadly 
night-shade,  or  to  put  a  cup  of  poison  to  their  tender  lips? 
However  indulgent,  would  1  suffer  them  to  refuse  my  com 
mands,  or  spit  in  my  face?  And,  if  they  labour  under  any 
disease  that  threatened  their  precious  life,  what  pains  or  ex 
penses  would  I  spare  to  procure  them  relief?  If  assured 
that  a  physician  lived  somewhere,  that  could  heal  them  with 
out  fail,  would  I  not  send  to  the  uttermost  corner  of  the  land? 
would  I  not  travel  to  the  ends  of  the  earth? 

But,  hear  me,  O  parents!  and  let  me  hear  myself;  if  oui 
affection  end  here,  we  are  monsters  of  cruelty.    Would  w« 


MISCELLANEOUS  MEDITATIONS.  245 

pluck  them  from  fire  and  water,  and  yet  permit  them  to  plunge 
into  the  fire  of  hell,  and  lie  under  the  billows  of  Jehovah's 
wrath?  Will  we  snatch  from  them  sword,  pistol,  or  knife, 
and  allow  them  to  wound  themselves  to  the  very  soul  with  sin? 
Will  we  chastise  their  impertinence  to  us,  and  wink  at  their 
spitting  in  the  very  face  of  God,  by  open  acts  of  sin?  Are 
we  fond  to  have  them  early  well  bred  to  men,  and  yet  let 
them  live  in  the  neglect  of  prayer,  which  is  the  highest  disre- 
spect that  can  be  put  on  the  Author  of  our  being?  In  a  word, 
is  this  the  sum  of  our  kindness-,  is  this  the  height  of  our  am- 
bition for  our  dear  children,  to  see  them  happy  in  time,  flour- 
ishing in  the  affairs  of  this  life,  though  they  should  be  miserable 
beyond  description  through  eternity  itself?  Will  their  bodily 
pain  excite  our  sympathy,  and  we  will  do  all  in  our  power  to 
have  their  diseases  healed,  and  yet  feel  nothing,  though  their 
souls  pine  under  sin,  and  they  suffer  all  the  pangs  of  the  se- 
cond death,  nor  bring  them  in  our  prayers  to  the  Physician 
of  souls,  to  the  Saviour  of  sinners? 

Then,  were  my  children  ever  so  many,  I  have  but  one  re- 
quest for  them  all,  and  that  is,  that  they  may  fear  and  serve 
God  here,  and  enjoy  him  forever.  No  matter  though  they 
sweat  for  their  daily  bread,  (this  is  entailed  on  all  mankind,) 
but  let  them  feed  on  the  hidden  manna;  let  them  toil  and  spin 
for  their  apparel,  but  let  them  be  covered  in  the  Surety's 
righteousness.  How  would  I  count  my  house  renowned,  and 
my  family  ennobled,  if  there  sprang  from  it,  not  ministers  of 
state,  princes  or  kings,  (let  potsherds  of  earth  strive  for 
earthly  things,)  but  pillars  for  the  temple  of  God  in  glory,  and 
such  as  should  stand  in  the  presence  of  the  Prince  of  the  kings 
of  the  earth,  when  time  is  no  more. 

Again,  whatever  bowels  of  compassion  I  feel  towards  my 
tender  offspring,  such  pity  will  the  Lord  show  towards  those 
that  fear  him.  And  though  I  will  not  give  my  child  every 
thing  it  cries  for,  or  is  fond  of,  yet  as  I  will  give  it  what  I 
know  to  be  good  for  it,  so  will  our  heavenly  Father  deal  with 
us;  why,  then,  are  we  so  often  on  the  fret? 

Again,  how  does  a  child  confide  in  his  parents?  To  them 
he  makes  all  his  complaints;  he  has  not  the  least  doubt  of  their 
affection ;  he  boasts  of  their  protection  to  his  play-fellows,  and 
thinks  himself  safe  in  their  presence.  Why,  then,  should  the 
children  of  our  heavenly  Father,  the  sons  of  adoption,  not  bring 
all  their  complaints  to  God,  rely  on  his  love,  boast  of  his  pro- 
tection, and  conclude  themselves  safe  under  the  condu:t  of 
his  unerring  providence  ? 

x2 


246  SOLITUDE  SWEETENED;  OR, 

MEDITATION  CXL. 

ON    BEING    CEEATED    A    PEER. 

Feb.  27,  1782. 

My  readers,  no  doubt,  will  be  surprised  at  my  singular  ex- 
altation; and  no  wonder,  for  I  stand  astonished  at  it  myself; 
the  more  so  when  I  reflect,  that  I  have  never  rendered  to  king 
or  country  any  remarkal)le  services,  that  can  claim  this  as  a 
reward.  But  it  is  not  the  first  time  that  the  poor  have  been 
raised  out  of  the  dust  to  high  honours,  and  lifted  from  the  dung- 
hill to  sit  with  princes. 

A  peer  of  Great-Britain,  then,  is  a  great  man,  and  takes  his 
seat  in  the  house  of  Lords ; — has  access,  free  access  into  the 
king's  palace,  and  into  the  king's  presence ; — has  a  vote  in 
the  afikirs  of  state, — and  letters  post-free. — Nor  can  any  cre- 
ditor arrest  him,  being  a  member  of  parliament,  for  any  debt. 
— He  has  rank  and  precedence  according  to  the  time  of  his 
creation. — His  king  may  visit  him  without  any  stain  to  his 
majesty. — And  his  children  have  rank  among  the  children  of 
other  nobles. 

The  world  will  now  count  me  extremely  happy?  but  I 
must  swell  their  wonder,  and  raise  their  astonishment  still, 
while  I  tell  them,  that  my  peerage  is  spiritual,  heavenly,  and 
divine.  My  heart  would  not  greatly  beat  with  joy  for  a  Bri- 
tish peerage,  but  here  I  have  cause  of  endless  exultation;  for 
henceforth, 

1.  I  take  my  seat  among  the  saints  of  God,  among  the  an- 
gels of  glory;  being  come  to  the  city  of  the  living  God,  a 
place  infinitely  more  noble  than  the  house  of  Lord  to  an  innu- 
merable company  of  angels,  and  to  the  general  assembly  and 
church  of  the  first-born. 

2.  I  have  boldness  to  enter  into  the  holiest  by  the  blood  of 
Jesus,  and  palaces  of  kings  are  too  often  sinks  of  sin;  yea, 
to  bring  all  my  petitions  to  this  King  of  heaven  on  his  throne 
of  grace,  who  in  the  time  of  trouble,  (and  what  is  human  life 
but  a  time  of  trouble?)  shall  hide  me  in  his  pavilion,  and  at 
last  admit  me  into  his  royal  palace  with  gladness  and  rejoi- 
cing, there  to  abide  for  ever. 

3.  A  vote  in  the  affairs  of  state!  This  sounds  like  blas- 
phemy, had  not  the  king  of  heaven  himself  said  it :  "Ask  me 
of  things  to  come,  concerning  my  sons,  and  concerning  the 
works  of  my  hand,  command  ye  me."  And  to  Moses,  "Let 
me  alone,  tiiat  my  wrath  may  wax  hot;"  as  if  God  would  not 


MISCELLANEOUS  MEDITATIONS.  247 

be  wroth,  without  permission  from  a  praying  saint.  And  in- 
deed, at  last  as  assessors  with  the  supreme  Judge,  we  shall 
judge  the  world  and  angels. 

4.  Promises  come  all  free  from  Heaven,  and  petitions  and 
prayers  are  ail  sent  free  to  Heaven,  through  the  hands  of  the 
glorious  Intercessor.  Our  requests  of  our  friends,  though  re- 
moved to  the  ends  of  the  earth,  can  be  answered,  when  our 
friendly  correspondence  is  often  interrupted  and  uncertain. 

5.  I  shall  never  be  arrested  by  law  or  justice,  because  my 
debts  are  all  discharged;  and  the  son  having  made  me  free  I 
am  free  indeed.  Even  death,  that  king  of  terrors,  and  ser- 
geant at  arms,  that  takes  nobles,  princes,  and  kings  into  cus- 
tody, shall  never  arrest  me;  for  he  that  has  ennobled  me  has 
promised  that  I  shall  never  see  death,  never  feel  the  sting  of 
death,  never  be  hurt  of  the  second  death.  How  many  prin- 
ces and  kings  would  give  their  crowns  at  their  last  moments 
for  this  heavenly  privilege! 

6.  Though  once  poor  and  grovelling  on  the  dunghill,  yet 
since,  by  ray  spiritual  peerage,  the  new  birth,  I  am  become 
precious  in  his  sight,  I  shall  be  honourable, — be  set  with  prin- 
ces, and  made  to  inherit  a  throne  of  glory.  Some  nobles  have 
been  their  sovereign's  favourites,  but  none  were  ever  their 
chief  ornament,  their  crown;  but  I  shall  be,  (astonishing  to 
tell !)  a  crown  of  glory  to  the  Lord,  and  a  royal  diadem  in  the 
hand  of  my  God.  And  no  w^onder  I  be  so  high  in  his  esteem, 
who  has  given  more  than  Egypt  for  my  ransom,  than  Sheba 
and  Ethiopia,  for  me;  more  than  men  for  me,  and  people  for 
my  life,  even  his  beloved  Son  to  the  death  for  me. 

7.  The  King  of  kings,  consistently  with  his  majesty,  may 
visit  me ;  for  the  high  and  lofty  One,  who  inhabits  eternity  and 
dwells  in  the  high  and  holy  place,  also  dwells  with  the  hum- 
ble and  contrite  soul;  and,  says  the  divine  Redeemer, "If  any 
man  serve  me,  him  will  my  Father  honour;  and  if  a  man  love 
me,  he  will  keep  my  words,  and  my  Father  will  love  him; 
and  we  will  come  unto  him,  and  make  our  abode  with  him." 
Nothing  on  earth  bears  a  shadow  of  this  honour;  though 
crowned  heads  should  visit  cottagers,  beggars,  the  condescen- 
sion disappears  before  this  heavenly  kindness. 

And,  8.  The  children  of  believing  parents  are  federally 
holy;  and  though  grace  does  not  go  by  nature,  yet  in  the  sight 
of  heaven  and  earth,  the  seed  of  the  saints  are  esteemed. 
Even  the  envious  Jews,  who  were  enemies  to  the  Gentiles, 
because  the  gospel  was  preached  to  them,  yet,  touching  the 
election,  were  beloved  for  their  fathers'  sakes. — How  pleasant 


248  SOLITUDE  SWEETENED;  OK, 

when  a  person  can  say,  "He  is  my  father's  God,  and  I  will 
exalt  him,"  "  I  am  thy  servant,  the  son  of  thine  handmaid." 
And  even  a  king  that  was  butchered,  had  burial  bestowed 
on  him  by  his  very  murderers,  "  because,"  said  they,  "he 
is  the  son  of  Jehoshaphat,  who  sought  the  Lord  with  all 
his  heart." 

In  these  particulars,  there  is  some  similitude  between  a 
British  peer  and  me,  comparing  earthly  to  heavenly  things, 
though  the  advantage  is  all  on  my  sidej  but  in  what  follows 
there  is  no  comparison  at  all. 

1.  What  boundless  generosity,  and  unmerited  kindness,  ap- 
pear in  my  creation!  I  can  plead  nothing  on  the  piety  of  my 
progenitors;  For  my  first  father  hath  sinned,  and  so  was  an 
Amorite,  and  my  mother  an  Hittite,  and  I  myself  a  transgres- 
sor from  the  womb.  Though  pages,  and  mean-born  persons, 
may  have  been  raised  from  the  dung-hill,  and  made  ministers 
of  state,  yet  what  is  that  to  my  attainment?  For  his  mercy 
is  great  toward  me,  and  he  has  delivered  my  soul  from  the 
lowest  hell,  and,  in  my  spiritual  peerage,  exalted  me  to  the 
highest  heavens;  so  henceforth  through  all  generations  I  shall 
be  blessed- 

2.  Some  have  been  ennobled  for  their  real  services  to  their 
king  and  country;  but  the  king  of  Heaven  needs  nothing  at 
my  hand,  yea,  before  my  spiritual  promotion,  I  was  an  alien, 
an  enemy,  a  rebel  to  his  goverment  and  glory.  Now,  though 
a  rebel  has  now  and  then  been  reprieved  and  pardoned,  yet 
never  was  a  rebel,  who  had  spent  his  whole  past  life  in  acts 
of  rebellion  against  his  sovereign,  taken  immediately  into  fa- 
vour, and  ennobled.  O  the  depth  of  divine  wisdom  1  O  the 
riches  of  grace  1 

3.  A  nobleman,  on  his  creation,  assumes  a  new  title;  and 
whatever  his  name  be,  he  henceforth  is  called,  and  subscribes 
himself  by  his  new  title,  and  this  is  known  through  the  whole 
kingdom :  So,  on  my  spiritual  advancement,  I  am  called  by  a 
new  name,  which  the  mouth  of  the  Lord  has  named ;  old 
things  are  passed  away,  and  all  things  become  new.  But  in 
this  I  excel  all  earthly  peers,  in  obtaining  a  white  stone,  and 
a  new  name,  which  no  man  knows  but  the  happy  receiver. 
O!  then,  to  walk  like  one  on  whom  the  name  of  an  incarnate 
God  is  called;  like  one  who,  though  he  cannot  name  the  very 
day  on  which  he  was  ennobled,  yet  knows,  that  although  he 
once  lay  among  the  pots,  yet  now  he  sits  with  Christ  in  hea 
venly  places  I 


MISCELLANEOUS  MEDITATIONS.  249 

4.  A  peer  also  takes  to  himself  a  coat  of  arms,  and  a  suit- 
able motto.  Mine  may  be  a  cross  and  a  crown,  and  the  motto, 
"Holiness  to  the  Lord."  But  here,  again, I  exceed  all  earthly 
peers,  for  their  coats  of  arms  are  only  lifeless  figures  painted 
on  their  carriages,  engraven  on  their  plate,  &:c.  but  in  my 
creation,  I  am  arrayed  in  complete  armour,  as  my  peerage  is 
a  military  order,  and  I  am  no  sooner  taken  into  favour,  and  at 
peace  with  the  Trinity  of  heaven,  than  I  commence  war,  inve- 
terate and  unremitting  war,  with  the  trinity  of  hell,  sin,  Satan, 
and  the  world;  therefore  I  am  completely  armed,  having  on 
my  head  the  helmet  of  salvation,  the  breast-plate  of  righteous- 
ness, the  shield  of  faith,  my  loins  girt  about  with  truth,  my 
feet  shod  with  the  preparation  of  the  gospel  of  peace,  and  the 
sword  of  the  Spirit,  which  is  the  word  of  God.  David  could 
not  move  nimbly  in  Saul's  brazen  helmet,  and  coat  of  mail; 
but  in  mine  I  walk  freely,  I  fight  safely,  and  sleep  softly;  nay, 
so  far  is  it  from  being  an  encumbrance,  that,  if  stript  of  my 
armour,  I  would  be  all  inactivity  and  langour,  assaulted  on 
every  side,  and  foiled  by  every  foe.  But  I  observe  that  I 
have  no  defence  for  my  back,  for  such  a  man  as  I  must  never 
flee;  and,  besides,  this  spiritual  armour  inspires  me  with  such 
a  heavenly  boldness,  that  I  rush  on  enemies,  and  cry  out,  "I 
am  more  than  conqueror  through  him  that  loved  me." 

5.  When  one  is  made  a  peer,  he  must  be  of  an  independent 
fortune  to  support  his  rank :  But,  before  my  creation  I  was 
"such  a  naked  beggar,  that  I  had  not  a  rag  to  cover  me ;  but 
now  I  am  arrayed  in  broidered  robes,  robes  of  needle-work; 
all  glorious  without  by  his  imputed  righteousness,  all  glorious 
within  by  his  imparted  grace.  Besides,  to  support  my  dignity, 
there  is  a  royal  pension  settled  on  me,  and  in  such  a  manner, 
that  I  may  spend  like  a  prince,  but  cannot  squander  it  away. 
I  have  a  right  to  all  the  treasures  of  grace,  to  all  the  fulness 
of  God.  Now  is  the  time  of  my  minority,  during  which  I  dif- 
fer nothing  from  a  servant,  though  lord  of  all :  But  when  the 
day  of  glory  comes,  I  shall  enter  on  the  full  possession  of  the 
riches  and  treasures  of  glory  and  bliss,  above  the  conception 
of  the  human  mind.  And,  in  the  mean  time,  I  shall  have 
what  is  necessary  to  bring  me  home  to  the  King's  palace. 
Great  men  here  may  have  diamond  buttons,  and  buckles  set 
with  diamonds ;  but  the  city  of  my  King,  where  he  and  all 
his  courtiers  dwell,  has  foundations  of  precious  stones,  gates 
of  pearls,  and  streets  of  gold. 

6.  As  mine  is  a  military  order,  and  all  the  powers  of  dark- 
ness are  in  arms  against  me,  I  have  a  noble  guard  appointed 


250  SOLITUDE  SWEETENED;  OR, 

me ;  not  only  thousands  of  angels  strong,  but  God,  Father,  Sn^ 
and  Holy  Ghost,  in  all  his  divine  perfections.  How  safe  ai*. 
I,  then,  though  in  the  land  of  enemies,  though  fighting  my  way 
through  a  dark  and  howling  wilderness !  Yea,  with  such  a 
guard  I  might  march  through  the  midst  of  hell  without  harm, 
and  bid  defiance  to  all  the  fiends  and  furies  of  the  bottomless 
pit!  This  guard  is  both  around  my  house  and  my  person,  so 
that  no  ill  shall  come  near  my  dwelling,  and  I  am  always  in 
safety;  and,  though  invisible,  is  not  less  august,  is  not  less» 
.secure. 

7.  Peerage  among  men  respects  only  that  kingdom  to  which 
the  peers  belong.  A  peer  of  Great-Britain  is  but  a  private 
person  in  every  other  country."  He  has  no  right  to  sit  in 
state-affairs  among  their  nobles,  or  to  vote  among  their  sena- 
tors ;  yea,  he  may  not  be  known  by  name  in  the  court  of  Per- 
sia, or  of  the  Great  Mogul.  But  I  am  a  peer  of  the  universe. 
Go  where  I  will,  my  peerage  is  in  force,  my  pension  is  con- 
tinued, and  my  privileges  remain.  Though  cast  into  prison, 
or  banished  to  some  desolate  isle,  still  I  am  clothed  with  my 
embroidered  robe,  appear  in  complete  armour,  and  am  atten- 
ded by  my  royal  guard.  When  the  king  of  England  creates 
a  peer,  he  brings  him  to  equal  rank  with  the  other  peers,  (and 
sometimes  there  is  a  mighty  opposition  against  it,  as  just  now, 
that  it  is  a  stain  to  the  dignity  of  peerage  to  confer  it  on  such 
an  unworthy  person,)  but  he  never  adopts  them  for  sons. 
Then,  sure  am  I,  never  was  one  more  unworthy  than  I,  and 
yet  I  am  not  only  made  a  peer  of  heaven,  but  an  heir  of  God, 
and  a  joint  heir  with  Christ,  being  first  adopted  as  a  son ;  for 
if  once  children,  then  heirs. 

8.  Sometimes  the  same  king  that  has  raised  a  person  to  the 
dignity  of  peerage,  has  been  so  incensed  against  him,  that  by 
his  positive  orders,  a  prosecution  has  been  carried  on  against 
him,  and  he  deprived  both  of  honours  and  life.  But  in  spiri- 
tual things  it  is  not  so;  "for  the  gifts  and  calling  of  God  are 
without  repentance."  When  I  offend  my  heavenly  Sovereign, 
he  may  be  angry,  reprove,  rebuke,  correct  me,  but  he  will 
never  take  his  kindness  from  me,  never  deprive  me  of  life 
or  honours ;  and  this  divine  security,  instead  of  emboldening 
me  to  rebel,  will  fill  me  with  the  noblest  gratitude,  never  to 
offend  him. 

9.  The  king  of  Great  Britain  may  raise  a  Baron  to  a  Vis- 
count, a  Viscount  to  an  Earl,  an  Earl  to  a  Marquis,  and  a 
Marquis  to  a  Duke;  but  1  look  at  length,  (and  am  not  accused 
of  ambition  or  madness,)  for  a  kingdom  and  a  crown !  an  ever 


MISCELLANEOUS  MEDITATIONS.  251 

lasting  kingdom,  and  a  crown  that  fadeth  not  away ;  a  crown 
of  life,  a  crown  of  glory  1  There  is  no  comparison,  then,  be- 
tween the  peers  of  any  realm,  the  princes  of  any  empire, 
and  me,  who  am  made  a  priest,  a  king,  and  that  to  God,  and 
through  eternity  itself. 

10.  Though  peers  have  access  into  their  king's  presence  at 
some  times,  yet  it  would  be  improper  if  they  had  it  at  all 
times ;  it  would  degrade  royalty  itself,  if  they  might  intrude 
mto  their  presence  any  hour  of  the  day,  any  watch  of  the 
night,  at  their  own  pleasure.  Then,  stand  still,  and  wonder 
O  my  soul!  at  the  condescension  of  the  high  and  loft^^  One, 
who  inhabits  eternity.  I  may  present  myself  in  his  presence 
at  the  stated  seasons  of  public  worship,  the  hours  of  private 
and  secret  prayer,  the  retired  moments  of  meditation,  and  in 
every  company,  and  on  every  occurrence,  by  ejaculation. 
Yea,  what  time  soever  I  awake,  I  may  be  with  God,  and  rise 
at  midnight  to  hold  communion  with  him.  Now,  though  the 
strength  of  corruption,  the  weakness  of  grace,  and  the  cares 
of  this  life,  are  distractions  that  daily  drag  me  from  the  hea- 
venly presence,  yet  the  time  is  coming  when  I  shall  dwell 
with  the  King  in  his  palace,  behold  his  beauty,  and  have  the 
most  intimate  communion  with  him  through  all  evermore. 

11.  In  this,  again,  I  surpass  all  the  peers  of  Great-Britain ; 
for,  though  their  dignity  is  both  to  themselves  and  heirs-male, 
my  peerage  is  personal,  and  cannot  descend  to  another,  (but 
why  should  it?)  since  this  heavenly  honour  secures  immortal- 
ity to  me.  What  a  struggle  is  made  for  this  rank,-  with  what 
avidity  do  they  grasp  at  this  grandeur,  though  in  a  few  years 
they  must  be  stript  of  all,  and  laid  in  the  silent  grave !  But 
could  it  confer  immortality,  or  lengthen  life  to  a  thousand 
years,  would  not  the  great  men  turn  the  world  upside  down, 
and  barter  all  they  had  to  obtain  it?  Here,  then,  are  a  bles- 
sed immortality,  and  boundless  joys  before  you.  No  costly 
ceremonies,  no  expensive  fees  here;  only  kiss  the  King's 
hand  on  your  promotion;  kiss  the  Son,  and  be  ennobled  for 
ever;  kiss  the  Son  before  his  wrath  burn  against  you,  for 
your  disobedience,  like  the  fiery  oven. 

12.  In  this  the  spiritual  peerage  infinitely  excels  every  peer- 
age on  the  face  of  the  earth ;  for  though  my  peerage  can  go 
to  none  of  my  relations,  yet  my  parents,  my  brothers  and 
sisters,  wife  and  children,  may  all  be  made  peers  and  peer- 
esses. Yea,  several  of  my  ancestors  and  dearest  friends 
have  already  taken  their  seats  in  the  upper  house,  not  of  a 
British  senate,  but  of  an  heavenly  assembly:  And  this  is  lh*» 


252  SOLITUDE  SWEETENED;  OR, 

grandeur  of  which  I  glory;  this  is  the  nobility  of  which 
I  boast.  No  matter  though  their  names  be  not  so  much  as 
known  on  the  footstool,  if  they  shine  before  the  throne.  And 
it  is  no  arrogance  to  plead  for  the  same  privileges  for  our 
relations,  our  friends,  that  the  King  eternal  has  bestowed  on 
ourselves. 

Now,  when  one  is  created  a  peer,  however  mean  he  was 
before  his  advancement,  he  is  expected  to  behave  suitably  to 
his  high  rank  and  station  j  and  many  eyes  will  be  on  him,  the 
eye  of  his  sovereign,  the  eye  of  the  peerage,  the  eye  of  ene- 
mies, and  the  eye  of  the  vulgar,  from  among  whom  he  is 
taken.  Just  so,  if  the  heavenly  favour  has  chosen  me  from 
the  scum  of  Sodom,  and  the  blackguards  of  Gomorrah,  to  such 
rank  and  dignity,  my  mind  should  be  humble,  but  my  walk 
should  be  holy.  I  must  break  off  with  my  former  connexions 
in  sin,  and  forget  even  my  father's  house  and  mine  own  peo 
pie.  How  circumspect  in  all  things  should  I  be,  who  have 
the  eye  of  God,  of  saints,  of  sinners,  and  of  Satan,  on  me ! 

Again,  though  a  peer  is  not  always  at  court,  yet  his  beha- 
viour should  always  be  courtly.  He  should  act  the  nobleman 
in  common  things ;  and  so  should  I  in  ail  things  act  the  chris- 
tian and  adorn  the  doctrine  of  God  my  Saviour,  though  not 
always  actively  engaged  in  the  duties  of  religion. 

Moreover,  a  peer  is  to  attend  to  his  dignity  in  his  company. 
Though  he  is  never  to  be  deaf  ^  the  cries,  the  requests,  com- 
plaints and  wants  of  his  fellow-creatures,  yet  he  is  not  to  asso- 
ciate with  the  low  and  mean.  What  appearance  would  it 
have  for  him  to  come  from  the  royal  presence,  and  sit  down, 
and  quaff  and  carouse  with  chairmen  and  porters?  still  worse, 
to  make  bosom  friends  of  the  king's  enemies,  and  give  and 
receive  visits  from  outlawed  rebels.  Thus,  the  carnal  are 
too  mean  company  for  me;  but  to  associate  with  profane  and 
open  sinners,  and  to  make  bosom-friends  of  such  as  avow 
their  rebellion  against  Heaven,  is  not  the  spot  of  a  child  of 
God.  The  more  we  are  admitted  into  the  heavenly  pres- 
ence, the  less  will  we  give  our  presence  to  those  that  know 
not  God. 

Again,  a  peer  should  not  speak  the  vulgar  style  of  the  rab- 
ble, but  the  language  of  the  Court,  which  should  be  the  stan- 
dard of  language.  So  nothing  can  look  worse  than  for  a 
candidate  for  glory  to  speak  profanely,  obscenely,  or  in  oaths 
and  imprecations,  or  in  excess  of  passion,  or  insipid  trifling, 
since  his  speech  should  always  be  with  grace,  seasoned  with 
salt,  to  the  use  of  edifying. 


MISCELLANEOUS  MEDITATIONS.  253 

Again,  he  should  never  be  slovenly  dressed,  but  appar- 
elled according  to  his  station.  So  I,  on  whom  the  divine 
Father  has  been  pleased  to  put  the  best  robe,  should  study  to 
be  holy  in  all  manner  of  life  and  conversation;  to  keep  clean 
garments,  and  clean  hands,  and  to  keep  myself  unspotted 
from  the  world. 

Yet,  again,  a  peer  should  be  of  a  noble  turn  of  mind. — 
He  should  not  stoop  to  mean,  though  profitable  employment 
— he  should  not  trouble  himself  because  some  envy  his  high 
station,  and  others  pay  not  that  respect  to  him  which  is  his 
due ;  he  should  be  liberal  to  the  needy,  and  ready  to  forgive 
injuries,  and  scorn  to  avenge  himself,  seeing  the  laws  of  his 
sovereign  will  take  cognizance  of  every  insult  offered  to  him 
in  due  season.  So  I  should  be  of  an  heavenly  turn  of  mind, 
and  scorn  to  be  greatly  concerned  about  earthly  things,  who 
have  the  treasures  of  eternity  before  me.  How  little  should 
I  regard  the  applause  or  dispraise  of  a  passing  world?  Ac- 
cording to  my  ability,  I  should  do  good  to  all,  especially  to 
those  that  are  of  the  household  of  faith ;  but  I  should  be  frank 
in  forgiving  injuries,  and  repaying  ill  with  good.  Under  the 
most  injurious  treatment,  I  may  commit  my  matters  to  him 
that  will  bring  forth  my  righteousness  as  the  noon-day.  In  a 
word,  though  reproach  and  poverty,  sickness  and  death,  rob 
me  of  all  my  present  comforts;  yet  so  vast  is  the  heavenly 
bliss,  and  so  rich  the  treasures  that  are  secured  to  me  in  hea- 
ven, that  in  the  very  prospect  I  desire  to  lose  my  present 
pain,  and,  in  the  midst  of  every  grief  to  rejoice  in  the  hope 
of  the  glory  of  God. 

Finally,  a  peer  inspired  with  gratitude,  will  exert  himself 
constantly  to  advance  the  glory  of  his  king,  and  the  good  of 
his  country;  so,  since  exalted  to  this  heavenly  honour,  the 
glory  of  God,  the  good  of  his  church,  and  the  salvation  of 
souls,  will  be  my  daily  request,  my  heart's  desire,  my  daily 
prayer,  and,  according  to  my  station,  the  struggle  and  endea 
vourof  my  whole  life. 


MEDITATION  CXLI. 

THE  SINGULAR  ADVANTAGES  OF  POVERTY. 

Dec.  30,  1782. 

The  very  title  of  this  meditation  may  perhaps  provoke,  at 
least  surprise,  many  a  pious  soul. — 'What  advantage  can  it 

Y 


254  SOLITUDE  SWEETENED;  OR, 

be,  (may  they  say,)  to  be  reproached,  despised,  oppressed, 
and  in  pinching  straits,  all  which  are  concomitants  on  a  state 
of  poverty?'  But  1  beg  their  patience  a  little,  before  they 
conclude. 

"  Labour  not  to  be  rich,"  is  an  inspired  direction,  but  quite 
disregarded  by  saint  and  sinner,  by  professor  and  profane; 
for  the  unwearied  labour  of  all  is  for  independence,  opulence, 
and  grandeur;  and  repeated  disappointments  never  stop  the 
pursuit  but  only  vary  the  plan,  and  multiply  the  schemes  to 
attain  it. 

When  Heaven  is  pleased  to  bless  with  abundance,  my  hu- 
mility, gratitude  and  holiness,  ought  to  be  conspicuous;  but 
when  he  is  pleased  to  appoint  poverty  to  attend  as  invariably 
as  the  shadow  does  the  body,  then  entire  approbation  of  th© 
conduct  of  Providence  is  incumbent  on  me. 

The  case  of  the  Jews  under  the  Old-Testament  dispensa 
tion  will  not  apply  to  Christians  under  the  New;  for  as  their 
service  was  more  carnal,  so  their  rewards  were  more  of  a 
temporal  nature,  and  both  were  typical  of  the  more  spiritual 
worship  and  rewards  under  the  New;  yet  directions,  cautions, 
promises,  and  consolations,  suited  to  the  poor  and  needy, 
.sparkle  through  all  the  Old-Testament  writings,  like  stars  in 
the  firmament  of  heaven. 

Riches  cannot  give  that  felicity  which  is  expected  by  all 
that  are  in  the  keen  pursuit  of  them;  and  persons  in  very 
moderate  circumstances  enjoy  all  the  comforts  of  life  as  well 
as  the  rich,  and  with  a  much  better  relish ;  So  that  the  advan- 
tages on  the  side  of  riches  are  rather  imaginary  than  real. 

We  shall  view  some  of  the  advantages  of  poverty,  by  glan- 
cing, first  at  the  hurt  that  riches  often  bring  to  immortal  souls. 

1.  They  make  men  confident  in  themselves:  "We  are 
lords,  we  will  come  no  more  unto  thee."  There  are  few  that, 
like  Job,  can  say,  "  If  I  have  made  gold  my  hope,  or  said  to 
the  most  fine  gold,  Thou  art  my  confidence :  For  it  is  very 
natural  to  trust  in  uncertain  riches;  therefore  the  apostle 
dehorts  from  it.  The  rich  man  is  apt  to  swell  in  his  own 
opinion;  his  word  must  go  far,  his  smile  be  esteemed  a  fa- 
vour, and  his  very  look  a  condescension;  yea,  while  the  poor 
man's  wisdom  is  despised,  his  wisdom  is  genuine  and  sterling. 

2.  Pride  is  often  attendant  on  riches.  It  is  curious  to  ob- 
serve how  some  men's  spirits  rise  and  fall  with  their  fortune. 
Is  he  in  affluence — he  is  haughty,  reserved,  and  overbearing: 
Is  he  in  indigence — he  is  polite,  and  humble,  affable,  and 
even  cringing.     Nothing  is  more  odious  to  God  than  pride, 


MISCELLANEOUS  MEDITATIONS.  255 

and  "  the  proud  he  knoweth  afar  off;"  and  "  them  that  walk 
in  pride  he  is  able  to  abase."     Again, 

3.  Dependence  on  self  is  another  concomitant  on  riches. 
Here  men  sacrifice  to  their  drag,  and  burn  incense  to  their 
net.  One  depends  on  his  own  genius  in  literature,  another 
on  his  fertile  invention  for  some  new  thing  in  mechanics;  one 
builds  on  his  own  industry  in  agriculture,  another  on  his  appli- 
cation to  business  in  the  mercantile  line ;  and  another  blesses 
his  good  fortune;  but  in  all  these  things  God  is  neither  seen 
nor  acknowledged;  and  can  any  other  rock  be  like  our  Rock, 
even  the  rich  themselves  being  judges? 

4.  Earthly-mindedness  is  too  often  a  fruit  of  riches;  and 
there  is  a  deceit  in  riches  that  insensibly  draws  aside  from 
communion  with  God.  When  Israel  walked  in  a  land  that 
was  not  sown,  he  was  holiness  to  the  Lord ;  but  when  Jeshu- 
run  waxed  fat,  he  kicked. 

There  is,  I  confess,  a  variety  of  cares  attendant  on  poverty; 
but  the  cares  with  which  riches  are  encumbered,  are  of  a 
more  dangerous  nature.  The  cares  of  the  needy  naturally 
point  heavenward,  and  there  is  a  voice  in  them,  that  implores 
the  pity,  pleads  the  promise,  and  claims  the  protection  of  God ; 
but  the  cares  of  the  rich  are  about  their  growing  sums  and 
worldly  affairs;  insomuch  that  Solomon  says,  "Their  abun- 
dance will  not  suffer  them  to  sleep." 

5.  Distractions,  and  a  multiplicity  of  affairs,  attend  on 
riches,  as  the  shadow  follows  the  body.  Generally  speaking, 
the  rich  are  strangers  to  retirement  and  solitude,  to  mental 
ease  and  tranquillity.  Still  eager  to  possess  greater  and  greater 
sums,  they  pursue  their  worldly  affairs  with  unabating  ardour. 
Perhaps,  in  the  midst  of  their  career,  they  lose  a  round  sum, 
and  then  resolve,  if  they  had  made  up  this  loss,  that  then  they 
will  retire  from  business,  and  turn  religious  in  their  old  age. 
But  one  event  after  another  continues  their  chase  of  created 
good,  postpones  their  designs,  and  gives  their  resolutions  the 
lie ;  so  that  they  retire  from  business  and  life  at  once,  and  are 
no  more. 

6.  The  rich  have  a  very  hard  task  to  discharge  their  duty 
to  all  around  them.  They  are  but  stewards  over  their  own 
riches,  and  have  no  allowance  to  consume  aught  of  it  on  their 
own  lusts,  or  on  their  luxury.  The  naked  have  a  claim  on 
the  fleece  of  their  flock,  the  hungry  to  be  fed  from  their  table, 
and  the  stranger  to  be  lodged  under  their  roof.  As  much  is 
committed  to  them,  so  not  only  men,  but  Heaven  will  expect 
the  more.     They  must  give  an  account  according  to  their 


256  SOLITUDE  SWEETENED;  OR, 

talents;  and,  being  in  high  station,  their  example  must  have 
influence  on  others  around  them ;  therefore  it  is  incumbent  on 
them,  not  only  to  behave  well  themselves,  but  to  act  well  to 
others,  in  a  manner  which  cannot  be  expected  from  the  poor. 

7.  The  rich  are  exposed  to  snares  and  temptations,  various, 
and  well  suited  to  corrupt  nature.  Instead  of  naming  them,  I 
bid  my  readers  cast  an  eye  on  the  lives  of  the  rich  in  gene- 
ral, (though  here  and  there  some  of  this  class  are  to  be  found, 
who  serve  their  God  in  the  abundance  of  all  things,)  and  they 
will  see  how  riches  procure  fuel  to  the  fire  of  every  corrup- 
tion, and  drown  men  in  endless  perdition.  Stealing  has  gene- 
rally been  set  to  the  account  of  poverty ;  but  the  real  poor, 
the  truly  needy,  are  not  the  thieves  that  infest  the  kingdom; 
and  some,  not  only  in  easy,  but  in  opulent  circumstances,  have 
been  more  infamous  for  knavish  practices,  than  the  poorest 
beggar  from  door  to  door,  while  they  have  not  the  least  pretext 
of  necessity  for  their  crime.  In  a  word,  it  is  grace,  not 
riches,  that  can  keep  men  honest  from  a  right  principle;  and 
stealing  is  rather  to  be  placed  to  the  account  of  depravity 
than  poverty. 

I  shall  now  name  some  of  the  positive  advantages  of  poverty, 
that  the  poor  may  rejoice,  rather  than  despond. 

1.  Conformity  to  Christ  in  his  state  of  humiliation,  who 
though  heir  to  all  things,  had  not  where  to  lay  his  head. — 
Though  we  are  not  to  refuse  what  Providence  bestows  on  us, 
and,  like  some  of  the  orders  of  the  church  of  Rome,  make  a 
profession  of  voluntary  poverty,  from  a  fond  conceit  that  thus 
we  shall  be  like  to,  and  accepted  of  him;  yet  we  are  not  to 
murmur  or  complain,  since  we,  who  have  forfeited  all,  are  in 
no  worse  condition  in  this  world,  than  the  Former  of  all  things 
was  when  in  our  world.  Can  we  call  no  house  our  own,  but 
must  sleep  in  a  borrowed  bed,  subsist  on  a  homely,  coarse,  or 
scanty  meal?  Have  we  small  incomes,  little  cash,  and  no 
credit,  and  depend  entirely  on  the  charity  of  others?  Well,  so 
was  the  Captain  of  our  salvation,  who  was  made  perfect 
through  sufferings ;  and,  if  we  are  rightly  exercised,  our  graces 
shall  grow  more  and  more  perfect  under  the  various  pressures 
of  an  afflicted  lot. 

2.  Poverty  gives  a  claim  on  the  compassion  of  God.  None 
could  ever  go  to  a  throne  of  grace,  and  say,  I  am  rich  and  pros- 
perous, therefore  hear  my  request.  Indeed,  chief  favourites, 
and  great  noblemen,  have  their  requests  granted  in  the  courts 
of  kings ;  but  the  King  eternal  "  looks  to  the  man  that  is  poor 
and  of  a  contrite  spirit,"  and  who  can  plead,  "  But  I  am  poor 


MISCELLANEOUS  MEDITATIONS.  257 

and  needy,  make  haste  unto  me,  O  God."  And  well  may  the 
poor  plead  with  that  God,  who,  by  his  prophet,  has  said,  "I 
will  leave  in  the  midst  of  thee  an  afflicted  and  poor  people, 
and  they  shall  trust  in  the  name  of  the  Lord ;"  and  says  the 
apostle,  "Has  not  God  chosen  the  poor  of  this  world,  rich  in 
faith?"  O  the  vast  odds  between  heaven  and  earth,  between 
God  and  men ! — Here  "  the  brethren  of  the  poor  go  far  from 
him,  he  follows  them  with  words,  but  they  are  wanting  to  him." 
Thus  "  the  destruction  of  the  poor  is  his  poverty."  But  what 
a  sweet  relation  commences  between  God  and  the  poor  1  He 
is  their  help,  their  shield,  their  kind  provider;  so  that,  both 
in  a  temporal  and  spiritual  sense,  "When  the  poor  and  needy 
seek  water,  and  there  is  none,  and  their  tongue  faileth  for 
thifst,  I  the  Lord  will  hear  them;  I  the  God  of  Jacob  will  not 
forsake  them."  He  puts  himself  down  as  surety  in  the  poor 
man's  bond,  and  declares,  that  "  he  that  giveth  to  the  poor, 
lendeth  to  the  Lord ;"  and  as  a  good  surety  he  will  not  fail  to 
repay  him.  Now,  if  this  noble  connexion,  and  divine  relation, 
will  not  balance  all  the  perplexity,  pain  and  reproach,  atten- 
dant on  poverty,  to  the  pious  soul,  what  will  do  it?  In  a 
word,  at  the  general  judgement  in  the  great  day,  the  final 
sentence  to  the  righteous  and  the  wicked  will  be  awarded, 
though  not  for,  yet  according  to  the  kind  or  unkind  usage  of 
his  poor,  needy,  and  persecuted  followers  in  the  world. 

3.  The  poor  have  a  daily  dependence  on  God;  and  if  their 
provision  were  more,  their  dependence  might  be  less.  The 
rich  man  in  the  gospel,  forgetting  the  heavenly  favour,  builds 
for  futurity  on  the  plenty  he  had  amassed ;  but  his  folly  is  cor- 
rected, by  his  soul  being  demanded  of  him  in  a  moment.  A 
servant  does  not  expect  that  the  provision  of  a  week,  a  month, 
or  a  year,  should  be  set  in  his  sight  at  every  meal ;  he  depends 
on  his  master,  is  content  with  his  food,  and  attends  to  his  service : 
Just  so,  why  should  God's  poor  despond?  It  is  enough  if 
they  are  fed  from  hand  to  mouth ;  when  the  hand  of  God  is 
seen  in  their  supply,  their  wants  are  relieved,  and  their  faith 
feasted.  He  is  a  master  whose  servants  need  have  no  anxious 
care  for  futurity.  In  feeding  them  from  day  to  day,  they  have 
a  daily  communion  with  him  in  his  providences,  as  well  as  in 
his  ordinances.  The  102d  psalm  is  called  "a  prayer  for  the 
afflicted;"  so  the  fourth  petition  may  be  called  a  petition  for 
the  poor,  and  properly  belongs  to  them;  for  though  we  may 
seek  spiritual  blessings  for  all  the  ages  of  eternity,  yet  we  are 
to  seek  temporal  good  things  only  from  day  to  day.  And  as 
this  petition  directs  us  to  be  moderate  in  our  requests   for 

\2 


258  SOLITUDE  SWEETENED;  OR, 

created  good,  so  it  informs  us  after  what  manner,  generally 
speaking,  God  will  provide  his  people,  that  it  will  be  only  from 
day  to  day. — Hence  it  becomes  absolutely  necessary  for  a 
saint  in  poverty,  to  depend  on  God  at  all  times,  and  to  depend 
on  him  alone.  And,  by  this  needy  dependence,  he  puts  honour 
on  the  power,  on  the  compassion,  on  the  promise,  and  on  the 
providence  of  God :  nor  shall  he  ever  be  disappointed. 

4.  They  have  a  sweet  submission  to  the  will  of  God.  In- 
deed it  is  grace,  not  poverty,  that  can  produce  this  heavenly 
temper;  but  when  the  poor  see  such  a  display  of  all  the  divine 
perfections  in  their  daily  supply,  such  condescension,  such 
care  of  God  concerning  them,  they  approve  of  their  lot,  and 
submit,  cheerfully  submit,  to  the  divine  disposal.  The  poor 
not  only  have  good  cause  to  be  submissive,  but  thankful,  since 
to  those  who  improve  poverty  aright  our  Saviour  has  said,  in 
his  sermon  on  the  mount,  "  Blessed  are  the  poor  in  spirit ;" 
and,  in  another  sermon  on  the  plain,  "  Blessed  are  the  poor  " 
in  state;  as  appears  by  the  contrast,  as  he  says  to  those  that 
take  riches  for  their  portion,  "Wo  to  you  that  are  rich,  for  ye 
have  received  your  consolation." 

5.  Humility  is  another  attendant  or  fruit  of  poverty ;  and  in- 
deed, a  poo^  proud  person  is  as  great  a  contradiction  in  nature, 
as  to  say  a  sick  strong  man,  or  a  swift  lame  man. — Pride  is 
so  hateful  to  God,  so  hurtful  to  the  soul,  that  poverty  is  a  cheap 
cure  for  such  a  distemper.  And  humility  is  so  lovely  in  the 
eyes  of  God,  and  pourtrays  such  a  beauty  on  the  soul,  that 
God  condescends  to  dwell  there;  while  from  the  proud  lie  not 
only  stands  afar  off,  but  knows  them  afar  off.  Affluence  and 
prosperity  are  the  soil  where  corruptions  are  most  luxuriant 
in  their  growth;  while  poverty  and  affliction  are  the  soil 
where  graces  thrive  best.  It  is  so  natural  for  the  best  men  to 
forget  themselves,  when  brought  to  riches  and  honour,  that 
infinite  wisdom,  who  knows  best  what  is  in  us,  sees  a  state  of 
mediocrity,  or  even  of  indigence,  most  proper  for  the  heirs 
of  heaven.  And  the  very  word,  "an  heir  of  heaven!"  is 
enough  to  balance  all  that  can  be  perplexing,  afflicting,  or  ca- 
lamitous, in  our  lot  below.  When  Israel  walked  after  God, 
in  a  land  that  was  not  sown,  then  he  was  holiness  to  the  Lcid; 
but  when  Jeshurun  waxed  fat,  he  kicked,  and  grew  forgetful 
of  God  that  formed  him. 

People  in  pinching  circumstances  may  be  apt  to  think  it  im- 
possible for  them  to  abuse  a  state  of  opulence,  v/ould  Heaven 
bestow  it  on  them.  So  Hazael,  servant  to  Benhadad  king  of 
Syria,  stood  astonished  at  the  prophet's  prediction,  that  on  his 


MISCELLANEOUS  MEDITATIONS.  259 

advancement  to  royal  authority,  he  should  become  a  monster 
of  cruelty,  and  exclaims,  "  Is  thy  servant  a  dog,  that  he  should 
do  this?"  But  no  sooner  does  the  servant  commence  a  sove- 
reign, than  the  man  becomes  a  dog.  So,  oft-times,  no  sooner 
does  the  poor  become  rich,  than  he  becomes  proud  towards 
man,  and  impious  towards  God,  to  such  a  degree,  that  fre- 
quently the  change  is  greater  in  his  conversation  than  in  his 
circumstances.  In  this  respect  God  deals  with  the  greater 
part  of  his  people,  as  a  prudent  parent  does  with  his  child  ; 
give  him  no  sharp  weapons  to  play  with,  lest,  in  spitg  of  the 
parent's  admonitions,  and  the  child's  fair  promises,  he  might 
wound  himself  with  them.  It  is  true,  some  eminent  saints,  (I 
say  but  some,)  are  both  rich  and  in  high  station;  but  then 
grace  is  given  to  them,  suiting  to  that  very  station  they  are 
in. — And  \vhen  I  find  myself  in  straitening  circumstances,  I 
may  conclude,  that  this  very  state  is  absolutely  necessary, 
either  to  suppress  some  sin  that  might  otherwise  sprout  up,  or 
to  exercise  some  grace  that  otherwise  might  lie  dormant,  and 
thus  is  most  conducive  both  to  God's  glory,  and  mine  own 
good. 

6.  Poverty  calls  to  the  exercise  of  certain  graces,  which 
Christians  in  opulence  cannot  so  properly  be  actually  engaged 
in,  though  every  saint  has  every  grace  in  the  habit.  The 
rich  cannot  depend  on  God  for  their  daily  bread,  in  the  same 
manner  that  the  needy  do.  And  when  the  poor,  in  their 
pinching  straits,  and  repeated  trials  and  disappointments,  are 
enabled  to  let  patience  have  her  perfect  work,  to  a  full  resig- 
nation to,  and  approbation  of  the  disposal  of  providence  in 
their  lot,  and  have  a  sweet  recumbency  on  the  faithfulness 
and  kindness  of  a  reconciled  God ;  thereby  he  is  glorified,  and 
their  souls  enriched  for  a  world  to  come. 

Again,  the  saints  in  poverty  have  a  sweet  display  of  a  spe- 
cial providence  towards  them,  and  the  small  things,  and  petty 
sums  they  receive,  have  a  relish  to  them,  above  the  vast  and 
yearly  incomes  of  the  rich;  because  these  come  as  it  were 
from  the  immediate  hand  of  God,  are  the  answer  of  their 
prayers,  and  the  fruit  of  their  faith.  As  in  an  indigent  state 
wants  daily  return,  so  faith  is  daily  necessary;  and  the  daily 
actings  of  faith  od  an  all-sufficient  God,  of  all  Christian  graces 
glorifies  God  most,  putting  honour  on  all  his  perfections,  on 
his  truth  and  faithfulness,  his  power  and  immutability,  his 
wisdom  and  mercy  1  And  the  soul  that  in  the  highest  degree 
glorifies  God  in  time,  shall  be  glorified  in  an  higher  degree  in 
heaven;  for  the  seeds  now  sown  with  weeping  shall  yield 


260  SOLITUDE  SWEETENED;  OR, 

sheaves  of  comfort  then,  and  the  happy  reapers  shall  rejoice 
for  ever.  Now,  though  the  men  of  the  world  only  connect 
one  time  with  another,  because  they  have  no  hope  for  eter- 
nity, yet  the  saints  connect  this  and  the  eternal  state;  there- 
fore it  matters  not  how  much  we  suffer  here,  if  God  may 
thereby  be  more  glorified  on  earth,  and  we  more  glorified  in 
heaven.  If,  then,  poverty  with  the  divine  blessing,  promotes 
this  noble  end,  can  any  deny  its  singular  advantages  ?  If  the 
soul  goes  out  towards  God,  has  the  world  crucified  to  him, 
and  is» crucified  to  the  world;  if  he  esteems  the  heavenly 
bliss  a  sufficient  portion,  looks  not  at  the  things  that  are 
seen,  commits  all  to  God,  welcomes  every  cross  that  comes 
from  God,  approves  of  that  lot  which  he  appoints,  and  in  every 
thing  depends,  relies,  confides  on  God,  for  himself  and  his 
children  to  the  latest  posterity;  and  if  he  has  his  little  allow- 
ance, (for  he  does  not  wish  for  much,)  insured  in  the  bank  of 
heaven,  (and  after  generations  shall  observe  it  safe,  while  the 
great  sums  amassed  by  worldly-minded  men  and  misers,  are 
often  in  a  short  time  so  entirely  consumed,  that  their  heirs 
have  nothing:)  Is  he  a  loser  by  poverty? 

Finally,  what  though  God  lead  me  through  a  terrible  wil- 
derness, and  feed  me  in  the  wilderness  in  a  manner  which 
the  rich  know  not,  since  it  is  to  humble  me,  and  prove  me, 
and  do  me  good  at  my  latter  end,  even  to  do  me  good  world 
without  end? 


MEDITATION  CXLII. 

A    JOURNEY    ALONG    THE    SEA-SHORE. 

Sept.  2,  1783, 

1.  At  the  commencement  of  my  journey,  I  must  take  a 
passage-boat;  and  how  noble  the  contrivance,  thus  to  be  waft- 
ed from  shore  to  shore!  Let  me  see  divine  wisdom  shining 
in  the  devices  of  men. 

Here  I  find  old  and  young,  male  and  female,  men  of  differ- 
ent stations  and  various  employments;  and  in  the' safety  of 
the  vessel  we  are  all  equally  interested.  This  is  a  picture 
of  human  society;  for,  in  the  felicity  of  a  family  every  mem- 
ber should  share,  in  the  happiness  of  a  nation  every  indi- 
vidual should  rejoice,  and  in  the  peace  of  Jerusalem  all  should 
triumph. 


MISCELLANEOUS  MEDITATIONS.  261 

The  sea  is  a  stormy  element;  the  winds  roar,  the  waves 
rage,  and  some  of  the  passengers  are  both  fearful  and  very 
sick,  though  others  are  cheerful  and  courageous.  Thus  is 
our  voyage  through  human  life;  tempests  attack  us,  various 
afflictions  rage  around  us,  and  inward  grief  and  vexation  make 
us  sick  at  the  very  heart;  but  some  have  a  more  pleasant 
passage  through  life,  and  others,  by  a  steady  faith  in  God,  re- 
main tranquil  and  serene.  We  meet  other  passage-boats  and 
with  the  same  wind  we  pass  them,  and  reach  opposite  shores ; 
so  saints  and  sinners,  whether  prosperity  or  adversity  fill  their 
sails,  steer  for  opposite  shores. 

2.  I  find,  in  some  parts  on  the  shore  a  scarcity  of  good 
fresh  water;  and  yet  an  ocean  of  water  swells  before  them. 
So,  some  men,  in  the  midst  of  all  abundance,  never  taste  of 
true  joy,  or  solid  consolation.  And  the  whole  creation,  to  an 
immortal  soul,  will  prove  but  like  salt  water  to  a  thirsty  man, 
never  able  to  allay  his  drought,  or  ease  his  grief. 

But  the  inhabitants  having  other  conveniences,  put  up  with 
this ;  and,  alas  I  shall  not  we  often  put  up  with  greater  losses 
for  trifles  ?  How  many  sit  still  under  erroneous  preachers, 
rather  than  forego  the  least  conveniency  to  hear  an  evangelical 
minister? 

3.  Travelling  along  the  coast,  I  come  among  some  very 
sinking  sands,  which  makes  my  journey  both  painful  and  te- 
dious ;  but,  when  I  reach  the  sands  that  are  often  washed  with 
the  sea  I  walk  with  ease  and  delight.  So  it  is  safer  and 
sweeter  to  walk  in  an  afflicted  lot,  that  is  often  washed  with 
the  briny  wave  of  adversity,  than  in  the  wealth  and  ease  of 
the  worldling. 

4.  I  find  cloth  laid  down  within  the  sea-mark,  to  prepare 
for  whitening,  and  left  to  be  covered  by  the  waves,  and  so 
secured,  that  when  the  sea  retires,  the  owners  find  all  safe. 
Even  so,  afflictions  and  trials  shall  prepare  the  saints  for  glo- 
ry; and  though,  in  their  own  eyes,  and  in  the  eyes  of  others, 
they  may  seem  drowned  in  distress,  and  cry  out,  "  All  thy 
waves  and  thy  billows  are  gone  over  me,*'  yet  well  does  the 
heavenly  Owner  know  how  to  preserve,  in  the  midst  of  great 
waters,  his  own,  and  at  last  to  deliver  out  of  all  trouble,  and 
present  them  faultless  before  his  presence  with  exceeding  joy. 

5.  It  is  now  tide  of  ebb,  and,  though  the  waves  roll  with 
fury,  and  threaten  to  recover  what  they  have  lost,  still  they 
retire,  till  all  the  shore  is  left  dry;  so,  O  saint!  so,  O  soull 
shall  it  be  with  thy  corruptions ;  they  may  rage  and  threaten 
to  return,  but  still  they  shall  lose  ground,  till  they  shall  never 


262  SOLITUDE  SWEETENED;  OR, 

more  be  seen.  Though  corruptions  should  seem  as  strong  as 
ever,  yet  the  time  of  their  continuance  is  daily  growing 
shorter;  and  this  may  be  comfort  to  many  a  poor  soul,  that, 
though  sin  should  rage  never  so  fiercely,  still  it  is  but  the  last 
efforts,  the  desperate  struggles  of  a  deadly  wounded  enemy. — 
But  the  tide  of  flood  calls  to  mind  the  melancholy  case  of  sin- 
ners ;  for,  though  the  waves  seem  often  to  recoil  and  relin- 
quish what  they  had  gained,  still  every  succeeding  billow 
advances  further  than  the  former,  till  the  briny  surge  pos- 
sesses all  the  shore ;  so,  whatever  checks  of  conscience,  and 
partial  reformations  may  take  place,  still  the  wicked  proceed 
from  evil  to  worse,  till  the  soul  is  drowned  in  sin,  and  lost  in 
perdition. 

6.  What  abundant  variety  of  all  things  does  the  sea  produce ! 
The  ground  that  lies  along  the  coast  is  enriched  with  sea- 
weeds, and  is  very  fertile;  our  tables  are  supplied  from  the 
deeps;  and  sometimes,  when  the  crop  has  failed,  the  ocean 
has  poured  in  its  plenty  and  supplied  the  poor. — Such  is  the 
divine  goodness.  It  is  an  ocean  that  supplies  all  our  wants, 
and  still  overflows.  From  him  come  all  our  comforts,  from 
him  our  blessings  flow;  and  still  they  overflow.  He  gives 
grace,  and  he  will  give  glory :  He  gives  himself,  and  that  is 
all  in  all. 

7.  Fields  enriched  with  every  grain,  and  verdant  pastures 
stored  with  flocks  and  herds,  are  not  far  ofl",  but  my  hap  is  to 
walk  along  a  barren  shore,  and  to  have  the  foaming  billows 
my  attendants;  many  a  traveller  has  gone  this  way,  and  a 
new  road  is  not  to  be  made  for  my  fancy  and  pleasure :  So 
must  the  sons  of  men,  so  must  I,  walk  in  that  very  path  Provi- 
dence has  appointed  me,  however  rugged,  however  afllicting 
it  may  prove!  It  is  the  way,  and  no  other,  that  will  lead  to 
our  better  country,  to  our  Father's  house.  To  be  running 
every  now  and  then  in  quest  of  a  more  pleasant  way,  will 
only  add  to  my  toil,  and  lengthen  my  journey;  just  so,  to  fret 
under  affliction,  and  to  be  discontented  with  our  condition, 
may  make  us  more  miserable,  and  add  edge  to  our  anguish, 
but  can  do  us  no  good.  It  is  comfort,  though  the  road  be  rug- 
ged, that  it  leads  me  to  the  house  of  my  friend;  so,  if  I  arrive 
at  last  at  my  heavenly  Father's  house,  who  is  a  friend  that 
sticketh  closer  than  a  brother,  I  ought  to  put  up  with  every 
disaster  by  the  way. 

8.  I  have  walked  a  good  way  all  alone,  but  I  have  had  com- 
pany for  some  miles,  but  such  company,  that  I  welcome  my 
solitude  again.     Let  this  be  a  caution  to  be  slow  in  choosing 


•       MISCELLANEOUS  MEDITATIONS.  263 

companions;  and  how  happy  they  who  have  agreeable,  godly 
companions,  along  the  crooked  road  of  life,  whose  pious  collo- 
quies will  brighten  the  day,  shorten  the  way,  and  cheer  each 
other  to  their  journey's  end. 

9.  Sands  that  were  lately  covered  with  the  tide,  by  a  strong 
wind  are  nov/  blown  in  my  face;  a  sudden  change  indeed! 
And  how  soon  do  people  that  have  been  in  deep  affliction  for- 
get themselves,  and  turn  frothy!  Our  natural  vanity  and 
levity  is  so  great,  that  none  but  the  Searcher  of  hearts  can 
know  it. 

10.  I  find  a  man  sitting  in  something  like  a  centry-box,  and 
take  him  for  a  criminal;  but  how  surprised,  on  inquiry,  to  find 
that  He  is  a  kind  of  judge,  and  determines  disputes  on  shore. 
More  surprised  shall  thousands  be  at  the  great  day,  to  see  the 
saints,  who  have  been  held  as  criminals,  and  as  such  have 
been  banished,  beheaded,  and  burnt,  sit  judges  on  the  world, 
and  on  angels. 

11.  By  nature  and  art,  I  find  doves  dwelling  securely  in 
the  rocks;  the  ocean  foams  before  them,  the  tempests  roar 
around  them,  but  they  are  safe  at  home;  and,  on  their  nimble 
wings,  fly  where  they  will :  So,  safe  are  the  saints  who  dwell 
in  the  Rock  Christ,  in  the  rock  of  ages;  and  on  the  wing  of 
iaith  they  fly  from  all  surrounding  ills,  to  the  heavenly  rest, 
the  land  of  promise,  and  paradise  of  bliss. 

12.  A  fine  shower  falls  from  heaven,  and  falls  on  the  salt 
sea  with  the  same  abundance  that  it  does  on  the  fruitful  field, 
or  pasture-ground.  This  seems  a  waste,  for  the  sea  cannot 
become  a  whit  fresher  by  all  the  rain  that  it  receives;  but 
who  knows  but  a  ship,  too  long  on  her  voyage,  and  grown 
scarce  of  water,  is  catching  on  her  sails  the  kindly  shower, 
and  preserving  alive  many  persons?  To  how  many  has  the 
gospel  been  preached  that  have  never  believed  the  heavenly 
report?  Among  thorns,  by  the  way-side,  and  on  stony  ground, 
has  the  good  seed  been  sown,  which  came  to  nothing;  but 
Heaven  will  be  sovereign  in  his  kindness  to  all,  and  sinners 
inexcusable  who  perish  in  their  unbelief 

13.  Innumerable  creatures  sport  in  the  main,  and  a  variety 
of  water-fowl  fly  along  the  shore.  There  is  an  element  for  ev- 
ery creature,  and  every  creature  loves  and  lives  in  its  ele- 
ment. Then,  am  I  an  expectant  of  heaven,  and  a  candidate 
for  glory,  and  yet  wallow  in  earthly  things?  If  born  from 
above,  I  shall  find  delight  in  spiritual  things,  and  desire  to 
be  above. 


264  SOLITUDE  SWEETENED;  OR, 

14.  When  come  in  sight  of,  and  not  far  distant  from  the 
house  to  which  I  go,  a  little  rivulet  presents  itself,  through 
which  I  must  go,  or  be  disappointed  of  the  pleasure  I  promise 
myself  on  visiting  my  friends.  I  learn  there  is  a  bridge  for 
foot-passengers,  but  neither  for  horses  nor  carriages,  built  by 
some  friendly  hand  over  the  stream ;  but  many  a  traveller 
knows  nothing  of  this  bridge,  and  so  must  take  the  stream, 
whatever  may  ensue.  This  minds  me  of  death,  which  stands 
between  me  and  my  Father's  house,  and  presents  itself  at  the 
end  of  my  journey.  However  terrible  it  may  appear,  the 
prospect  of  commimion  with  God  may  make  me  leap  through 
all  dangers.  Christ,  indeed,  has  built  a  bridge  for  his  chosen 
to  pass  over;  but  over  this  bridge  we  can  carry  neither  hon- 
ours, nor  riches,  nor  relations,  but,  stript  of  all,  must  walk 
alone,  under  the  conduct  of  our  heavenly  Guide.  But,  alas! 
how  few  know  of  this  bridge,  how  few  find  it,  and  how  ma- 
ny perish  in  the  stream! 

15.  At  last  I  reach  the  dear  house  for  which  I  undertook 
my  journey,  and  find  a  hearty  reception  from  all  my  kind 
and  much  esteemed  friends.  So  at  last  shall  all  the  saints, 
and  so  may  we,  arrive  at  the  house  of  the  living  God,  and  be 
blessed  with  the  society  of  saints  and  angels  and  ravished  with 
communion  with  God  and  the  Lamb.  When  arrived  at  this 
state  of  everlasting  rest,  I  shall  forget  the  dangers  of  my  jour- 
ney, and  the  troubles  of  my  lot;  I  shall  be  filled  with  unspeak- 
able joy  in  his  presence,  and  feasted  with  the  fatness  of  his 
house  for  ever. 

However  happy  here,  a  short  time  must  finish  my  visit, 
and  I  must  return  the  very  same  way  that  I  came;  but  the 
bliss  above  is  everlasting.  I  shall  never  quit  the  society  of 
saints  and  angels,  I  shall  never  go  out  of  his  temple,  I  shall 
never  rise  from  his  banquet,  I  shall  never  depart  from  his 
throne,  never  cease  to  behold  his  glory,  nor  be  silent  in  hi& 
praise,  but  my  whole  soul,  in  every  ravished  power,  shall  be 
full  of  God,  and  go  wholly  out  on  God  for  ever. 


MEDITATION  CXLIII. 

BRITISH  STATE-LOTTERY. 

March  8,  1786. 

I  shall  not  here  attempt  to  discuss  how  far  state-lotteries 
are  lawful,  or  not;  but  so  well  does  government  suit  the  bait 


MISCELLANEOUS  MEDITATIONS,  265 

to  the  ambition  or  avarice  of  men,  by  some  capita!  prizes,  that 
there  is  always  a  world  of  adventurers;  and  as  among  them 
there  may  be  some  well-meaning  persons,  I  shall  drop  a  few 
thoughts  for  their  consideration. 

1.  We  should  have  a  firm  belief  of  a  divine,  over-ruling  Pro- 
vidence, and  no  dependence  on  blind  chance.  Therefore, 
such  persons  are  reproved,  who,  to  secure  success,  rather 
purchase  a  share  in  several  tickets,  than  one  whole  ticket; 
but  the  wheel  of  providence  can  turn  up  sixteen  blanks  as 
well  as  one. 

2.  We  should  never  adventure  from  a  principle  of  avarice ; 
for  we  cannot  ask  from  Heaven  what  we  have  no  use  for; 
and  it  is  not  safe  to  have  any  thing  under  the  sun  but  from 
the  kind  hand  of  God;  so,  when  we  adventure,  we  should 
have  the  call  of  providence  by  some  pressing  circumstances 
we  are  in  at  the  time. 

3.  We  should  never  buy  deep,  but  such  a  share  as  will 
neither  hurt  our  circumstances,  nor  ruffle  our  temper,  though 
it  turn  out  a  blank. 

4.  If  we  be  rich,  and  will  support  government  by  purcha- 
sing in  the  lottery,  if  it  turns  out  a  prize,  the  greater  part 
thereof  should  be  laid  out  in  pious  and  charitable  uses.  What 
good  might  thus  be  done  to  numbers  of  needy  families,  and 
unfortunate  persons! 

5.  Our  expectations  should  never  be  high.  Often  even 
a  capital  prize  has  done  more  ill  than  good  to  the  receiver. 
The  provision  of  kind  providence  is  better  for  our  children 
than  any  sum;  and  there  is  a  blessing  on  that  which  is  got 
with  honest  industry. 

6.  If,  after  waiting  some  time,  and  expecting  a  little  sum 
to  help  us  out  of  some  pressing  strait  we  only  get  a  blank, 
yet,  let  us  still  consider,  that  Providence  is  neither  exhausted 
nor  non-plussed;  and  that  though  this,  and  that,  and  the  other 
scheme  fail,  he  never  fails  his  people. 

I  shall  next  give  a  caution  or  two. 

1.  If  a  prize  is  drawn,  (1.)  Talk  not  of  good  luck,  but 
acknowledge  Providence,  for  nothing  comes  by  chance. — 
(2.)  Be  rather  humble  than  high-minded,  more  afraid  of  hurt 
to  your  soul,  than  assured  of  advantage  to  your  state. — 
(3.)  Infer  not  from  your  good  success  that  you  are  the  fa- 
vourites of  heaven,  for  "  no  man  knoweth  love  or  hatred  by 
all  that  is  before  him."  (4.)  Implore  the  blessing  of  Heaven 
to  come  along  with  it  to  you  and  yours.  Without  this  how 
many  have  suffered  very  much  by  the  sudden  accumulation 
Z 


26G  SOLITUDE  SWEETENED;  OR, 

of  wealth?  They  have  been  taken  out  of  their  proper  sphere, 
turn  giddy-headed,  and  squander  away  what  they  possessed, 
till,  with  sham9  and  anguish  of  mind,  they  sink  to  that  station 
from  whence  they  arose,  or  lower.  (5.)  Do  not  think  much 
of  what  heaven  thinks  so  little  of,  for  often  riches  are  bestow- 
ed on  the  basest  of  men,  and  are  employed  to  the  worst  of 
purposes,-  they  can  procure  no  quiet  to  a  wounded  conscience, 
cannot  avail  a  person  tossing  on  a  death-bed,  a  sinner  trem- 
bling before  the  judgment  seat,  or  an  immortal  soul  through 
eternity.  (6.)  Keep  a  memorandum  of  your  resolutions,  both 
as  to  the  frame  of  your  mind,  and  your  bounty  towards  pious 
and  charitable  uses,  which  often  read  over,  and  never  depart 
from. 

2.  If  a  blank  or  a  trifle  is  drawn,  (1.)  Acquiesce  cheer- 
fully. You  may  be  in  the  wrong  in  attempting  to  be  rich  in 
such  a  manner.  But,  should  conscience  acquit  you,  still  give 
God  the  honour  of  his  sovereignty,  who  does  whatever  he 
pleases,  and  gives  no  account  of  his  ways.  Give  him  also 
the  honour  of  his  wisdom,  who  knows  best  what  is  best  for 
you,  and  do  not  prescribe  to  Omnisciency  himself.  (2.)  Con 
sider,  that  often  those  children  do  best  that  have  no  large 
sums  from  their  parents.  Now,  it  is  often  more  for  our  chil- 
dren than  for  ourselves  that  we  seek  riches;  yet,  how  often 
have  the  riches  of  the  parent  been  a  means  to  ruin  the 
character,  the  morals,  and  the  very  constitution  of  their 
children ! 

But  now,  to  compare  earthly  with  heavenly  things, — can 
we  be  so  happy  in  the  mere  expectation  of  a  prize,  where  we 
may  be  readily  disappointed,  and  not  exult  in  the  heavenly 
treasures,  which  can  never  deceive  us?  Can  we  find  such 
pangs  of  joy  in  a  prize  of  20,000Z.  which  we  may  spend  to  a 
farthing,  and  must  leave  behind  us,  and  yet  our  hearts  not 
beat  with  rapturous  joy  at  the  heavenly  gift,  at  the  pearl  of 
great  price,  being  eternally  our  own?  If  a  little  of  this  world 
place  us  in  such  easy  circumstances  in  life,  how  enriching 
the  treasures  of  glory !  Let  me  accept  only,  and  the  bank  of 
bliss  will  bestow,  not  the  trifling  sum  of  a  few  thousands,  but 
durable  riches  and  righteousness.  There  is  no  blank  here  to 
stab  our  expectation,  and  sadden  our  countenance ;  no,  but  a 
kingdom  and  a  crown,  endless  bliss,  and  endless  glory.  The 
greatest  sum  now  cannot  prevent  me  from  becoming  a  bank- 
rupt; but,  instead  of  spending  my  celestial  stores,  they  cannot 
so  much  as  be  counted  or  told ;  but  a  few  figures  will  contain 
all  the  sums  that  were  ever  lost  or  gained  in  every  state-lot 


MISCELLANEOUS  MEDITATIONS.  261 

tery,  in  every  land.  How  poor  the  richest  mortal!  how  rich 
the  meanest  saint  1  Earthly  things  only  please  an  earthly 
appetite,  but  here  the  joys  of  paradise,  the  bliss  of  angels,  and 
ail  the  perfection  of  God,  feast  and  ravish  for  ever. 

Had  this  lottery  no  blank,  how  numerous  would  the  ad- 
venturers be!  but  the  heavenly  liberality  has  no  blank,  none 
shall  be  dissappointed,  but  have  prizes  large  as  wish,  and 
boundless  as  desire. 

Here,  if  a  person  gets  a  prize,  or  a  share  in  a  capital  prize, 
it  is  the  most  that  he  can  expect;  but  those  who  will  accept 
of  the  heavenly  bounty,  shall  have  every  enriching  prize, 
(not  for  the  short  period  of  sixty,  eighty,  or  an  hundred  years ;) 
he  shall  have  pardon  of  sin,  peace  with  God,  growth  in  grace, 
joy  in  believing;  in  a  word,  heaven,  and  all  the  joys  cf 
paradise;  endless  life,  and  all  the  glories  of  eternity;  and 
God  and  his  infinite  fulness,  world  without  end. 


MEDITATIOxN  CXLIV. 

ON    THE    WORKS    OF    CREATION. 

Jan.  20,  1790. 

Before  I  enter  on  this  meditation,  I  premise  a  few  things: 
1.  The  fear  of  the  Lord  is  tije  beginning  of  wisdom,  the  best, 
the  noblest  of  all  knowledge.  2.  Many  a  pious  soul  has 
gone,  and  many  may  go  to  heaven,  that  knows  but  little  of  the 
theory  of  the  starry  firmament.  3.  The  belief  or  disbelief 
of  these  things  is  merely  indifferent  with  respect  to  the  con- 
cerns of  salvation.  4.  As  our  salvation  depends  nothing  upon 
such  a  knowledge,  we  can  expect  no  account  thereof  in  reve- 
lation. 5.  By  way  of  analogy,  however,  comparing  that  part 
of  creation  which  we  know  not  with  that  part  which  we  know, 
I  have  as  firm  a  belief  of  these  things,  as  of  any  thing  else 
that  comes  not  within  scripture-authority,  mathematical  de- 
monstration, or  historical  narrative.  6.  Great  philosophers, 
surveying  the  works  of  creation,  may  have  their  heads  full 
of  shining  knowledge,  and  yet  at  last  arrive  at  the  darkness 
of  eternal  night. 

Every  thing  is  full  of  God.  How  is  our  earth  replenished, 
air  and  seas  crowded  with  inhabitants !  Every  blade  is  cov- 
ered with  life,  and  every  liquid  abounds  with  animalculse;  so 
that  we  have  an  endless  field  for  admiration,  gratitude,  and 
wonder,  on  our  terraqueous  globe. 


268  SOLITUDE  SWEETENED;  OR, 

But  why  should  we  think  our  earth  the  only  planet  in  our 
system  that  is  peopled?  If  we  are  not  so  near  the  sun  as 
some  of  the  other  planets,  we  are  attended  by  a  moon,  while 
some  that  are  more  distant  still  have  four  or  five  moons,  and 
are  of  tremendous  magnitude,  compared  to  our  globe.  Why, 
then,  should  one  primary  planet  only  of  seven,  and  it  neither 
the  least  nor  the  largest,  neither  the  nearest  to  the  sun,  nor 
the  most  distant  from  him,  be  inhabited,  and  all  the  rest  deso- 
late and  empty?  Philosophy  can  give  no  reason,  and  reve- 
lation does  give  none.  Now,  to  a  mind  that  would  admire  the 
glory  of  the  Creator,  what  a  noble  prospest  is  our  system ! 
So  many  worlds  of  intelligent  creatures,  living  on  his  provi- 
dence, and  paying  him  the  tribute  of  praise !  the  philosophers 
in  every  planet  inferring,  that  the  rest  must  be  inhabited  as 
well  as  theirs,  and  with  growing  wonder  adoring  the  supreme 
Creator  of  all  I 

Moreover,  at  immense  distances  on  every  hand,  beyond  all 
the  planets  of  our  system,  we  see  a  great  many  fixed  stars 
with  our  naked  eye,  and,  by  the  help  of  telescopes,  millions 
more;  and  the  better  the  glasses  are,  still  more  distant  and  star- 
ry firmaments,  rich  treasures  of  creating  power,  are  brought 
into  view,  and  astonish  every  beholder.  How  vast  the  sur- 
vey may  still  grow,  as  glasses  may  be  further  and  further 
improved,  I  shall  not  dare  to  conjecture.  Let  us,  then,  sup- 
pose their  present  number,  as  is  by  some  supposed,  to  be  se- 
venty millions,  and  that  every  star  is  a  sun,  as  big  and  as 
bright  at  least  as  our  sun.  As  our  sun,  which  is  but  a  star 
to  them,  is  the  centre  of  a  system,  and  affords  light  and  heat 
to  all  the  planets  that  roll  round  him;  so  these  globes,  which 
are  no  more  than  stars  to  us,  are  suns  to  their  own  systems. 
That  never  a  planet  in  any  of  these  systems  has  been  seen,  or 
can  be  seen,  is  an  argument  against  their  existence,  since  some 
of  the  planets  in  our  own  system  have  escaped  every  astro- 
nomer till  of  late;  and  who  can  tell  but  that  more  worlds  still, 
in  some  future  period,  may  be  found  to  belong  to  our  system? 
And,  considering  that  they  are  at  such  a  vast  distance,  that  a 
sun  appears  but  a  star,  how  can  planets,  that  shine  with  a 
reflected  light  be  seen?  Now,  if  we  suppose  every  system, 
like  ours,  to  have  seven  primary  planets,  what  an  immensity  of 
worlds  this!  Four  hundred  and  ninety  millions  of  worlds, 
all  inhabited  with  rational  creatures!  And  if,  again,  we  sup- 
pose the  inhabitants  of  every  planet  to  be  as  numerous  as  in 
our  earth,  here  calculation  is  baffled,  and  conception  fails ! 
If  the  king's  honour  be  in  the  multitude  of  the  people,  what 


MISCELLANEOUS  MEDITATIONS.  269 

nonour  must  belong  to  the  King  of  kings,  who  not  only  can 
claim  the  cattle  on  a  thousand  hills,  but  the  inhabitants  of 
millions  of  systems,  and  all  the  angels  of  light? 

It  is  calculated,  that  seventy  or  eighty  thousand  die  day  by 
day  in  our  earth;  but  let  us  suppose  that  only  a  thousand 
daily  are  translated  from  every  world,  yet  thus  the  number 
that  arrive  at  the  world  of  spirits  for  one  day,  is  four  hundred 
and  ninety  thousand  millions!  No  arm  but  an  omnipotent 
can  support  such  legions,  no  eye  but  an  omniscient  can  sur- 
vey the  whole.  Well  may  we,  with  astonishment,  join  Bildad, 
and  cry,  "Is  there  any  number  of  his  armies?  and  upon 
whom  does  not  the  light"  of  his  glory  "arise?" 

In  contemplating  such  a  plurality  of  worlds,  a  pleasant  pros- 
pect opens,  that  perhaps  sin  is  only  known  in  our  earth,  but 
that  all  these  continue  in  that  state  of  innocence  in  which 
they  were  created.  Often  have  we  been  difficiilted  to  see 
the  goodness  of  God  over  all  his  works,  while  we  behold  such 
multitudes  of  human  souls  going  down  to  the  chambers  of 
death;  and  understand,  that  for  ages  the  worshippers  of  the 
true  God  were  confined  to  the  nation  of  the  Jews  and  a  few 
proselytes ;  and  even  in  the  more  extensive  spread  of  the  gos- 
pel, to  so  few  nations  is  the  Christian  name  hitherto  confined, 
that  it  may  be  said  the  world  lieth  in  wickedness!  But  how 
pleasant  to  reflect,  that  while,  in  sovereignty,  the  sinners  in 
our  globe  shall  fell  the  wrath  of  a  tremendous  Jehovah,  all 
these  millions  of  inhabited  worlds,  retaining  their  primitive 
innocence,  walk  in  the  light  of  his  countenance,  and  sing  the 
praises  of  their  adored  Creator!  Now,  though  our  whole  sys- 
tem were  both  sinful  and  miserable,  how  small  is  it  among  so 
many !  But  when  sin  is  known  only  in  one  planet,  and  but 
a  part  of  the  inhabitants  of  that  planet  left  under  its  fatal 
influence,  we  may  infer,  that  all  the  sons  of  perdition  are  but 
like  the  small  dust  of  the  balance  to  the  totality  of  happy 
beings! 

Should  it  be  objected,  How  do  we  know  but  that  sin  has 
made  its  way  into  many,  or  into  all  these  worlds?  I  answer 
From  the  holiness  and  goodness  of  God,  who  will  never  suffer 
sin  to  take  place  where  it  cannot  be  counteracted.  As  God 
is  the  first  cause  and  last  end  of  all,  so  he  cannot  but  make  all 
things  for  himself,  all  things  for  his  own  glory. — Now,  sin  can 
never  be  for  his  glory,  (for,  as  it  is  sin,  it  strikes  against  his 
holiness,  and,  as  it  plunges  his  creatures  into  eternity,  it 
strikes  against  his  goodness,)  except  where,  by  permitting  it, 
z2 


270  SOLITUDE  SWEETENED;  OR, 

he  can  manifest  the  glory  of  all  his  divine  perfections,  in  con- 
demning sin,  and  saving  the  sinner  by  a  Saviour. 

Should  it  be  further  objected,  That  sin  entered  among  the 
angels,  but  those  of  them  that  sinned  have  no  Saviour,  I  an- 
swer, 1.  That  but  a  certain  number  of  them  sinned;  and  2. 
That  their  sin  is  connected  with  the  sin  of  man;  hence  Christ 
is  said  to  be  "manifested  to  destroy  the  works  of  the  devil." 
Now,  as  sin  could  be  taken  away  by  nothing  less  in  our  world, 
than  by  the  sacrifice  of  our  incarnate  God,  so  sin  could  be 
expiated  by  no  other  sacrifice  in  any  other  world.  But  Christ 
cannot  be  personally  united  to  more  than  one  nature,  for  union 
to  a  plurality  of  natures,  souls  and  bodies,  would  be  confusion 
in  the  person  of  the  Son ;  therefore  he  cannot  be  the  Saviour 
of  any  more  worlds  than  ours.  So,  if  sin  entered  there,  they 
must  all  perish  for  ever  w'hich  is  contrary  to  his  goodness; 
hence  we  conclude,  that  they,  like  our  first  parents,  were  cre- 
ated in  holiness,  and  confirmed  in  their  innocence,  like  he  an- 
gels that  kept  their  first  estate. — From  this  view  of  creation 
we  ma}'^  infer, 

1.  How  great  must  the  Creator  be,  in  the  hollow  of  whose 
hand  so  many  millions  of  inhabited  worlds  do  roll!  How  pro- 
lific every  hour  of  the  six  days  creation !  What  multitudes 
of  holy  angels  admiring  these  works  worthy  of  a  God !  To 
fallen  angels  we  cannot  give  a  number,  though  it  is  probably 
very  great,  as  we  find  a  whole  legion  in  one  man;  but  in  Rev. 
V.  11.  we  read  of  an  hundred  milhons  of  angels  round  the 
throne ;  and  how  many  more  they  are,  none  can  tell,  as  this 
is  only  a  definite  for  an  indefinite  number. 

2.  Hence  we  may  see  the  beautiful  connexion  that  takes 
place  through  the  whole  creation.  All  these  suns,  though 
very  remote  from  one  another,  shine  to  the  nearest  systems  as 
stars;  thus  each  of  them  has  a  primary  and  secondary  use, 
to  shine  as  a  sun  to  their  ow^n  system,  and  as  a  star  to  the 
systems  around  them. 

3.  What  madness  would  it  be  in  the  sinners  of  our  earth 
to  marshal  themselves  in  battle-array,  and  declare  w^ar  against 
all  the  inhabitants  of  all  these  worlds,  (supposing  they  could 
meet,)  since  every  individual  w^ould  have  to  encounter  mil- 
lions and  more?  But  they  are  chargeable  with  more  despe- 
rate madness  still,  who,  by  their  sin,  challenge  to  combat  the 
Lord  of  hosts,  the  Lord  of  the  armies  of  universal  nature, 
and  run  on  the  thick  bosses  of  his  buckler,  whose  arm  is 
omnipotent  whose  blow  is  irresistible,  and  whose  displeasure 
is  death. 


MISCELLANEOUS  MEDITATIONS.  271 

4.  Suppose  but  one  million  of  these  suns  collected  into  one 
constellation  of  stars,  one  cluster  of  burning  orbs,  what  a  tre- 
mendous effulgence,  what  a  deluge  of  light,  and  blaze  of  glory, 
would  it  give:  Unless  at  a  very  great  distance,  no  human  eye 
could  behold  it.     Yet  how  would  all  this  insufferable  bright- 

.ness  disappear  before  heavenly  glory  I  When  the  Judge  shall 
at  last  descend,  attended  with  millions  of  angels,  I  make  no 
doubt  but  the  glory  of  every  angel  would  darken  a  sun ;  what, 
then,  must  the  light  of  the  New  Jesusalem  be,  which  the 
glory  of  God  shall  lighten,  and  whereof  the  Lamb  shall  be 
the  light! 

5.  How  mean  is  it  in  a  saint  of  God,  in  an  expectant  of 
glory,  to  have  his  temper  ruffled,  or  his  countenance  saddened, 
by  a  few  ill-natured  and  malicious  neighbours!  to  forget  the 
meekness  of  the  gospel,  by  the  ill-usage  of  sinners !  since  in 
so  short  a  time  he  is  to  join  so  sweet  a  society,  where  there 
shall  not  be  one  waiting  for  his  halting,  nor  a  jarring  opinion 
in  all  the  millions  of  glory! 

6.  What  must  be  the  power  that  made,  and  the  wisdom  that 
governs  all  these  worlds !  In  what  a  blaze  of  glory  must  the 
Creator  appear,  who  has  kindled  up  so  many  millions  of  suns, 
and  kept  so  many  millions  of  planets  regularly  rolling  around 
them,  and  even  wandering  comets,  so  that  not  one,  through 
so  many  ages,  has  mistaken  its  course!  Kingdoms  and 
churches,  and  families,  may  dwell  secure  under  the  sceptre 
of  such  a  King,  the  providence  of  such  a  God;  and  every 
individual  of  the  human  race  may  commit  his  way  to  him, 
without  an  uneasy  thought,  an  irksome  murmur,  or  an 
anxious  wish. 

7.  When  sinners  on  every  side  create  us  sorrow,  let  us  re- 
flect, that  even  from  this  earth  at  last  the  ransomed  of  the 
Lord  shall  be  a  great  multitude,  which  no  man  can  number. 
What,  then,  must  the  heavenly  assembly  be,  the  people  of  so 
many  millions  of  worlds,  and  all  the  hosts  of  holy  angels,  all 
in  the  presence  of  God  and  the  Lamb,  and  all  shouting  his 
praises  through  an  endless  evermore! 

8.  Creation  is  the  admiration  of  men,  of  philosophers;  but 
redemption  is  the  wonder  of  angels,  the  ne  plus  ultra,  the  fur- 
thermost that  God  can  go.  Had  he  pleased,  he  could  have  cre- 
ated still  more  and  more  worlds;  but  he  could  give  nothing  bet- 
ter, nothing  more  than  his  Son.  In  creation,  his  wisdom,  his 
power,  and  his  goodness  are  manifested;  but  in  redemption, 
his  manifold  wisdom,  his  mighty  power,  his  spotless  holiness, 
his  unbounded  goodness,  his  inflexible  justice,  and  his  invari- 


272  SOLITUDE  SWEETETS^ED^  OR, 

able  truth,  shine  forthy  and  will  shine,  while  the  ransomed 
sing  before  the  throne.  And  here  the  astronomer  and  philo- 
sopher are  reproved,  that  survey  the  whole  creation,  but  stop 
short  of  God;  or  are  filled  with  wonder  at  the  works  of  his 
hands,  but  never  have  their  hearts  filled,  with  gratitude  at  his 
love  and  grace  in  redemption. 

9.  However  God  may  shine  in  the  works  of  creation,  still  he 
shines  with  uncommon,  unrivalled,  unparalleled  lustre  in  the 
work  of  redemption;  for,  to  save  one  soul  is  more  than  to  cre- 
ate all  these  worlds.  He  spal^e,  and  it  was  done;  he  com- 
manded, and  it  stood  fast:  he  said.  Let  it  be,  and  light  and  suns, 
and  systems,  replenished  part  of  the  mighty  regions  of  space  j 
but  nothing  less  could  ransom  sinners,  than  his  own  eternal 
Son,  united  to  human  nature,  and  sustaining  unutterable  ago- 
nies, the  acutest  sense  of  divine  wrath,  and  thus  expiring  on 
the  accursed  tree  I  O  astonishing  price  of  our  redemption ! 
Though  all  the  millions  of  angels  round  the  throne,  and  all 
the  sinless  inhabitants  of  these  four  hundred  and  ninety  mil- 
lions of  worlds,  had  been  sacrificed  for  the  salvation  of  one 
soul,  that  soul,  notwithstanding  such  a  sacrifice,  must  have 
perished  for  ever;  for  it  is  impossible  that  the  blood  of  bulls 
and  of  goats  could  take  away  sin. — And  on  a  level  stand,  all 
creatures  here,  from  the  highest  angels,  through  every  rank 
of  intelligent  beings,  because  all  are  creatures  still.  I  see, 
then,  that  my  Redeemer  must  be  a  divine  person,  (and  there 
is  not  greater  and  lesser,  no  semi-divine  in  deity,)  that  he 
must  be  the  supreme,  the  self-existent  Jehovah.  And  shall  I 
cast  away  my  soul  for  ever,  a  soul  of  such  value,  for  phan- 
toms, for  shadows,  for  nothing? 

10.  How  should  an  immortal  soul  rise  superior  to  all  the 
trifles  of  creation,  the  pageantry  of  high  life,  and  the  splen- 
dours of  royalty,  and  expand  every  power  of  the  soul,  every 
mental  faculty,  to  the  improving  society  of  those  holy  multi- 
tudes that  daily  arrive  at  heaven,  to  the  fellowship  of  millions 
of  angels,  and  to  eternal  communion  with  God  I 

11.  What  must  the  wicked  feel  at  last,  when  in  the  presence, 
(for  aught  we  know,)  of  all  these  assembled  worlds,  in  the 
presence  of  men  and  angels,  they  shall  be  loaded  with  infamy, 
condemned  to  the  abodes  of  horror  and  despair,  and  thus 
punished  with  everlasting  destruction  from  the  presence  of 
the  Lord,  and  from  the  glory  of  his  power,  displayed  in  the 
grand  work  of  ixdemption,  and  in  the  creation  of  that  vast 
multitude  of  worlds!  Not  only  cut  off*  from  this  dear  society 
of  holy  angels,  and  happy  innocents,  from  all  these  worlds, 


MISCELLANEOUS  MEDITATIONS.  273 

but  banished  the  divine  presence,  and  pursued  with  burning 
wrath  for  ever. 

12.  What  a  noble  prospect  opens  beyond  death  to  every 
saint,  who  by  nature  is  a  social  creature;  for  grace  destroys 
not  nature,  but  purifies  and  exalts  it!  In  the  celestial  levee 
among  immortal  grandees,  in  the  court  of  the  King  of  kings 
they  shall  enjoy  the  divine  presence!  Though  now  the 
presence  of  one  sovereign  is  courted  with  avidity,  yet  to  be 
admitted  into  a  congress  of  all  the  kings  and  potentates  of 
this  world,  would  be  but  a  lean  honour,  and  unsubstantial 
glory,  (though  no  individual  ever  attained  to  it,  nor  probably 
ever  will,)  compared  to  that  renown  that  attends  admission 
into  the  general  assembly  and  church  of  the  first-born.  As 
all  these  systems  were  created  at  one  and  the  same  period  in 
the  beginning  of  time,  so  at  one  and  the  same  period  time 
may  end  to  them  all,  and  eternity  begin.  And  then,  hov/ 
august  the  assembly!  how  delightful  the  song!  and  how  vast 
their  felicity,  none  can  tell!  Again,  though  all  these  worlds 
can  claim  a  covenanted  God,  yet  the  redeemed  from  among 
men  can  claim  an  incarnate  God,  and  have  notes  in  their  ho- 
sannas  which  neither  angels  nor  any  other  can  imitate. 

How  the  blessed  will  be  employed  in  eternity,  we  cannot 
say ;  but  as  God  is  every  where  present,  so  they  will  find 
heaven  every  where ;  yet,  where  the  God-man,  God  in  our 
nature,  shall  dwell  in  the  bright  effulgence  of  his  glory,  there 
shall  the  redeemed  from  among  men  assemble ;  and  wherever 
they  go,  or  whatever  they  do,  they  shall  enjoy  God  in  a  man- 
ner that  will  make  them  happy  above  conception  or  thought. 

I  offer  a  few  thoughts  more,  and  leave  them  with  the  reader. 

1.  The  divine  essence,  filling  immensity  alike,  wherever 
he  manifests  his  glory,  and  communicates  his  goodness,  there 
is  heaven.  Thus  the  angels,  being  blessed  with  uninten'upt- 
ed  vision  and  fruition  of  God,  though  employed  on  messages 
to  our  earth,  are  always  in  heaven,  and  yet  earth  is  not 
heaven. 

2.  It  seems  to  be  the  general  opinion  of  divines,  that  nei- 
ther sun,  moon,  nor  stars,  nor  our  earth,  shall  be  annihilated; 
but  the  world  at  last  shall  be  purified  by  fire,  and  appointed 
for  some  noble  use  by  the  supreme  Disposer  of  all  things. 

3.  If  in  this  new  earth  righteousness,  (that  is,  the  saints 
or  righteous  ones,)  shall  dv/ell,  who,  like  the  angels  that  come 
from  the  realms  of  bliss,  shall,  though  inhabiting  the  earth, 
dwell  in  the  very  heart  of  heaven;  so,  after  the  general  judge- 
ment, the  inhabitants  of  all  these  worlds  shall  dwell  in  their 


274  SOLITUDE  SWEETENED;  OR, 

distinct  globes;  yet  all  these  numerous  worlds  shall  make  but 
one'  heaven,  one  commonwealth  of  bliss,  and  be  for  ever 
blessed  with  the  vision  of  God's  glory,  with  the  communica- 
tions of  his  goodness. 

4.  Who  can  tell  but  that  in  eternity  there  may  be  some 
grand  festivals,  some  august  solemnities,  when  the  inhabitants 
of  all  these  worlds  shall  assemble  to  worship  him  in  universal 
chorus,  who  truly  is  the  Lord  of  hosts,  and  to  pay  special 
honours  to  the  man  Christ,  who,  because  he  humbled  himself 
to  the  death,  the  death  of  the  cross,  has  a  name  given  him, 
that  at  the  name  of  Jesus  every  knee  should  bow,  and  every 
tongue  confess,  through  heaven  and  earth,  and  universal  na- 
ture: even  as  in  the  church  below,  several  congregations 
may  meet  at  one  sacramental  solemnity. — What  a  glorious 
sight  will  this  be  in  the  eyes  of  every  adorer!  and  how  will 
the  redeemed  from  among  men  rejoice  to  see  their  incarnate 
God  exalted  as  Head  over  all !  And  what  a  field  of  wonder, 
what  a  flood  of  ecstacy  will  pour  into  these  innumerable 
millions,  when  the  mystery  of  redemption  is  revealed  to  them, 
which  things  the  angels,  bending  down  from  their  heavenly 
orbs,  desire  to  look  into!  But  with  what  wonder,  astonish- 
ment,'and  holy  indignation,  will  they  be  filled,  when  informed 
that  there  are  some  intelligent  beings  that  once  boldly  im- 
pugned the  Deity,  and  denied  the  divinity  of  the  Son,  the 
second  person  of  the  ever-adored  and  undivided  Trinity!  and 
that  the  miscreants  should  be  not  only  of  that  world  he  conde- 
scended to  save,  but  of  that  very  society  that  did  bear  the 
Christian  name. 

5.  Though  they  can  never  retire  from  the  presence,  the  en- 
joyment of  God,  yet  they  may  retire  from  this  congress  of 
systems,  this  assembly  of  worlds,  with  an  increase  of  know- 
ledge, of  love,  and  felicity,  and  improve  for  the  next  convoca- 
tion which  may  be  made  by  solemn  peal,  rung  by  archangels, 
or  the  sound  of  a  trumpet;  for  if  the  sound  of  a  trumpet  can 
awaken  the  dead,  it  may  well  assemble  the  living. 

6.  When  the  inhabitants  of  all  these  worlds  assemble  again 
around  the  heavenly  standard,  with  what  additional  lustre 
will  they  shine  to  one  another!  Even  in  Heaven  wisdom 
makes  the  face  to  shine;  and  as  their  researches  into  God  are 
unremitted,  so  their  growth  in  knowledge  will  be  constant. 
And  though  all  are  employed  in  studying  God,  yet  some  may 
have  some  sweet  display  of  one  divine  attribute,  others  of  an- 
other, which  they  may  communicate  to  each  other,  to  their 
mutual  joy  and  increase  of  knowledge;  just  as  ministers  of 


MISCELLANEOUS  MEDITATIONS.  275 

tne  gospel  now,  though  their  search  may  be  after  all  truth, 
yet  one  may  have  a  bright  discovery  of  one  truth,  and  another 
of  a  distinct  truth,  and  so  on,  by  Vvhich  they  may  improve  and 
edify  one  another.  Thus,  every  time  they  assemble,  it  will 
be  with  additional  degrees  of  knowledge,  felicity,  and  glory. 

Moreover,  the  angels,  these  heavenly  courtiers,  that  have 
explored  the  God-head  for  many  thousand  years,  will  commu- 
nicate their  knowledge  to  all  the  happy  adorers :  for,  in  the 
world  of  spirits,  every  intelligent  being  can  freely  converse 
with  one  another.  Bat,  above  all,  Jesus,  who  has  been  the 
prophet  to  his  church  in  the  militant  slate,  will  continue  to  be 
her  prophet  in  the  triumphant  state,  and,  as  far  as  his  divine 
wisdom  sees  fit,  will  unfold  to  them  more  and  more  the  mys- 
teries of  grace,  the  magazines  of  glory,  the  arcana  of  Deity, 
the  secrets  of  God. 

7.  As  all  these  worlds  are  but  like  the  cities  of  one  king- 
dom, the  states  of  one  republic,  the  members  of  one  family, 
and  the  servants  of  one  God,  may  not  the  inhabitants,  being 
nimble  as  the  angels  of  light,  visit  one  another?  But  O  how 
different  from  the  visits  below !  A  blaze  of  heaven  will  shine 
around  them  wherever  they  go,  the  praise  of  God  fill  every 
mouth,  and  his  glory  shine  in  every  countenance.  Thrice 
happy  guests!  They  will  set  out  from  world  to  world,  swift 
as  angels,  or  quick  as  thought ;  and  to  hear,  and  speak,  and 
learn  still  more  and  more  of  God,  will  be  their  constant  em- 
ployment, and  soul-refreshing  theme.  If  the  sweets  of  society 
and  friendship  be  esteemed  among  the  sons  of  men,  how  shall 
the  sweets  of  sacred  friendship  and  sinless  society  be  esteemed 
among  the  sons  of  God ! 

8.  May  not  we  suppose  poor  sinners,  who  are  shut  up  in 
the  gulf  of  hell,  to  be  like  state-prisoners,  who  hear  their  of- 
fended sovereign  passing  in  triumph,  attended  by  his  loyal 
nobles,  and  happy  favourites,  but  no  ray  of  hope  for  them ; 
who,  therefore,  gnaw  their  very  chains  in  the  anguish  of  des- 
pair,  and,  with  redoubled  bowlings,  and  severest  remorse, 
bewail  themselves  banished  for  ever  from  the  glory  of  his 
power,  that  shines  in  such  an  assembly,  that  beams  brightly 
in  redeeming  love;  and  shall  feel  the  super-added  sense  of 
divine  displeasure  teeming  into  every  power  and  faculty  of 
the  soul  for  ever.  Oh!  how  must  the  torments  of  sinners,  the 
anguish  of  damnation,  be  heightened,  sharpened,  and  screwed 
up  to  the  highest  pitch,  by  this  sad  reflection,  that  their  state 
is  fixed,  and  their  misery  shall  endure  to  all  eternity,  in  the 


276  SOLITUDE  SWEETENED;  OR, 

fullest  meaning  of  the  word,  in  spite  of  all  that  witless  vota- 
ries for  hell  have  said  to  the  contrary  1 

9.  Wherever  the  saints,  the  ransomed  of  the  Lord,  may 
dwell,  it  must  be  in  heaven,  and  they  shall  be  blessed  with  the 
presence  of  the  man  Christ;  for  he  is  their  Head,  and  they 
are  his  members.  Angels,  and  all  the  happy  worlds,  are  related 
to  him  as  their  Creator  and  supreme  good,  but  the  saints  claim 
him  as  their  Brother,  their  Husband,  their  Head ;  and,  by  this 
relation,  have  an  honour  superior  to  any  other  created  intel- 
ligence; for  "he  took  not  on  him  the  nature  of  angels,  but  the 
seed  of  Abraham." 

10.  Whatever  delight  and  satisfaction  all  these  intelligent 
beings  may  find  in  searching  into  the  wonders  of  creation, 
into  that  astonishing  variety  that  may  prevail  among  the  inha- 
bitants of  the  numerous  systems,  (since  even  among  the  angels 
that  are  all  immaterial  beings,  we  find  thrones  and  dominions, 
principalities  and  powers,  angels  and  arch-angels,  cherubim 
and  seraphim;)  yet,  every  happy  adorer  will  join  the  pslamist 
of  old,  "Whom  have  I  in  heaven  but  thee?  and  there  is  none 
upon  the  earth,"  none  in  all  the  systems,  none  in  any  world, 
"  that  I  desire  loesides  thee."  And  though  the  students  on  di- 
vine subjects  shall  be  innumerable,  yet  every  divine  perfec- 
tion, being  infinite,  shall  afford  them  ample  scope  for  their 
searches.  For  I  am  of  opinion,  that  their  knowledge  shall  be 
so  acute  and  comprehensive,  that  the  motions,  laws,  and  uni- 
versal connexion  that  the  systems  have  with  one  another,  shall 
be  familiar  and  easy  to  them.  But,  with  what  growing  won- 
der, and  holy  delight,  shall  they  admire  that  Power  that  pro- 
duced such  numerous  worlds  from  mere  nothing,  pure  nonen- 
tity! and  called  such  mighty  spirits  as  the  angels  into  being 
with  a  word!  And  how  will  the  most  penetrating  geniuses 
of  angels,  or  of  men,  or  other  intelligent  beings,  find  them- 
selves lost  in  searching  into  his  self-existence  and  essence! 
His  is  so  infinite,  that  it  defies,  and  will  for  ever  defy,  their 
researches,  and,  compared  with  him,  all  these  millions  of 
angels,  and  millions  of  worlds,  with  their  inhabitants,  are  but 
as  an  atom  to  space,  or  a  point  to  ubiquity!  In  this  infinite 
essence,  the  happy  inquirers,  will  find  glories  forever  new ! 
Moreover,  how  will  they  be  completely  ravished  to  think, 
(though  no  creature  can  understand  how,)  that  this  great  God, 
in  three  consubstantial,  co-equal  persons,  must  have  existed 
from  a  necessity  of  nature,  from  a  necessary  perfection,  and 
must  have  existed  with  all  the  necessary  attributes  of  infinity, 
omnipotence,  omniscience,  an  immutability,  as  well  as  holi 


MISCELLANEOUS  MEDITATIONS.  277 

ness,  justice,  goodness  and  truth,  from  all  evermore !  Like 
wise,  the  works  of  providence  in  every  world,  and  respecting 
every  individual,  will  be  a  noble  theme  to  the  heirs  of  felicity; 
and  among  these  works,  the  salvation  of  sinners,  by  the  incar- 
nation, sufferings  and  satisfaction  of  the  Son  of  God,  will  be 
the  wonder  of  all  the  glorious  intelligences,  as  well  as  the 
song  of  the  redeemed. 

Finally,  the  Lord  shall  rejoice  in  all  his  works,  and  his 
glory  shall  continue  forever;  while  to  millions  of  millions  he 
communicates  of  his  goodness  through  eternity!  compared 
with  whom,  what  a  small  handful  shall  underlie  his  burning 
indignation  forever !  But,  O  melancholy  thought !  perhaps  my 
dear  acquaintance,  my  daily  companions,  or  my  near  rela 
tions,  may  be  among  the  unhappy  persons!  O  that  they  may 
be  made  to  flee  from  the  wrath  to  come! 

To  add  no  more,  how  dark  are  our  views,  and  how  igno- 
rant are  we  of  the  world  to  come!  But  this  may  fill  us  with 
solid  joy,  that  it  is  wholly  in  his  hand,  who  will  make  his 
people  happy  in  and  with  himself  for  ever,  whose  presence 
is  fulness  of  joy,  and  to  be  at  whose  right-hand  is  pleasure 
evermore. 


MEDITATION  CXLV. 

A  PROSPECT  OF  DEATH. 

A  dispute  has  long  subsisted  between  my  mortal  frame  and 
death ;  and  though  I  have  long  maintained  the  struggle  with  a 
life  subject  to  disease  and  pain,  I  must  at  last  yield  to  the  uni- 
versal conqueror,  and  be  led  to  the  house  appointed  for  all 
living.  In  a  little,  the  king  of  terrors  will  advance  toward  me, 
harnished  to  slay,  and  I  shall  not  always  escape  the  keen  de- 
stroyer. But  here  is  the  comfort  of  a  Christian,  that  he  may 
die,  and  yet  not  be  hurt  of  the  second  death ;  yea  he  may  en- 
ter undismayed  the  lists  with  him  who  is  the  terror  of  kings, 
as  with  a  conquered  foe,  and  with  cheerfulness  view  the  silent 
grave;  for  though  his  dust  rot,  yet  his  hope  shall  flourish  for 
ever.  O  what  an  unspeakable  privilege  is  an  interest  in  the 
Son  of  God,  whereby  that  which  sets  the  secure  world  a  trem- 
bling, fills  the  believer's  mouth  with  songs  of  triumph! — Hap- 
py would  the  wicked  be,  if  freed  from  the  fears  of  approach- 
ing death;  but  this  advancing  day,  when  he  is  dissolved,  to  be 
with  Jesus,  kindles  joy  in  the  believer's  breast. 
2A 


278  SOLITUDE  SWEETENED;  OR, 

Reluctant  nature,  indeed,  may  struggle  in  the  last  pangs, 
but  disclosing  glories  shall  scatter  every  gloom.  My  rela- 
tives may  weep  about  me,  but  my  soul  shall  be  all  harmony 
within.  My  body  may  toss  and  tumble  on  a  death  bed,  but 
my  hope  shall  be  fiexd  v/ithin  the  vail.  Mourning,  and  weep- 
ing may  attend  my  decease,  but  my  departed  soul  shall  soar 
to  everlasting  song;  and,  while  my  sad  friends  inter  my  life- 
less clay,  my  immortality  shall  enter  into  the  joy  of  my  Lord. 
Such  views  as  these  refresh  the  expectant  of  glory ;  and  what- 
ever clouds  may  darken  his  evening  sky,  yet  his  state  is 
secure,  and  he  shall  never  walk  alone,  through  the  dark  sha- 
dow, the  solitary  valley  of  death.  The  same  divine  Saviour, 
who  has  been  a  cloud  and  a  shadow  to  him  all  the  days  of 
his  life,  will  also  be  the  shining  of  a  flaming  fire  to  him  in 
the  night  of  his  death.  Hence  dissolution  itself,  like  the 
cloud  of  old,  when  kindly  interposed  between  flying  Israel 
and  pui-suing  Egypt,  though  it  be  terror  and  darkness  to 
depraved  mortals  yet  it  is  joy,  ligbt,  and  transport  to  adopt- 
ed sons. 

If,  on  the  approach  of  the  decisive  moments,  fierce  disease 
will  allow  my  soul  so  much  tranquility  as  to  think,  with  what 
delight  will  I  bid  the  world  adieu,  how  will  my  joys  swell  to 
see  myself  on  the  brink  of  an  eternity  of  glory  I  And,  if  I 
can  use  my  tongue,  how  shall  my  dying  breath  speak  of  the 
excellences  of  my  divine  Redeemer,  and  commend  religion  to 
the  sons  of  men!  How  shall  I  expatiate  on  the  bliss,  the  en- 
trancing joys  found  in  his  presence,  even  below,  when  the 
soul  dwells  with  great  delight  under  his  shade,  and  eats  his 
fruits,  while  paradise  blooms  around  him!  How  shall  I  also 
endeavour  to  set  forth  a  little  of  that  triumphant  state  that  is 
before  the  throne !  Then,  taking  my  last,  mine  eternal  farewell 
of  all  created  things,  I  shall  fix  my  soul  on  all  the  boundless 
bliss,  and  everlasting  glory,  that  is  in  his  presence,  and,  while 
he  graciously  begins  to  shed  eternal  noon  about  me,  shall 
breathe  my  soul  out  among  his  beams,  and  rise  in  his  irradi- 
ation to  the  very  throne. 


MEDITATION  CXLVI. 

A  STATE  AFTER  DEATH. 


Indeed,  the  most  part  of  men  live  as  if  there  were  no  futu- 
rity, no  hereafter;  as  if  they  should  altogether  drop  out  of  being 
the  moment  they  drop  their  mortal  frame. — But,  notwithstand 


MISCELLANEOUS  MEDITATIONS.  279 

ing  the  confined  views  of  depraved  mortals,  a  noble  prospect 
opens  beyond  death,  the  hope  of  the  heaven-espoused  breast. 
Surely,  as  the  prisoner,  long  detained  in  the  dreary  dungeon, 
when  allowed  to  pass  the  envious  door,  to  be  possessed  of  lib- 
erty once  more,  looks  with  delight  on  unbounded  fields  of  day, 
and,  with  a  kind  of  greedy  jo}-,  glances  the  whole  surrounding 
skies;  so,  when  my  soul,  through  the  door  of  death,  shall  es- 
cape from  this  clay  prison,  in  which  I  daily  groan,  and  pass 
through  the  confines  of  time,  I  shall  rise  at  once  into  eternity 
itself,  look  round  on  fields  of  light,  on  floods  of  glory,  and, 
with  the  overflowings  of  an  holy  joy,  see  felicity,  in  its  infi- 
nite plenitude,  measure  with  eternity  above. 

What  matter,  then,  though  my  dust  mingle  for  a  while  with 
the  earth,  and  my  memory  perish  among  the  sons  of  men,  if 
mine  immortal  soul,  all  activity  and  life,  be  going  out  unv/ea- 
riedly  in  praising  the  Fountain  of  glory,  and  well  spring  of  sal- 
vation? If  my  death  be  happy,  mine  eternity  shall  be  bles- 
sed; if  his  beams  dispel  the  darkness  of  death,  I  shall  walk 
in  the  light  of  his  coimtenance  for  ever.  In  that  state  of 
bliss,  all  my  bliss  shall  be  according  to  the  state  of  the  King. 
I  shall  live  in  his  smile,  and  be  ravished  with  his  emanations; 
I  shall  Avalk  in  his  light,  and  be  conformed  to  his  likeness.  I 
shall  drink  of  his  pleasures,  put  on  his  strength,  and  partake  of 
the  divine  nature!  O  how  every  power  of  soul  shall  burn  in 
his  beams,  brighten  in  his  glory,  and  kindle  in  his  love! 
Then  will  this  dying  worm  beghi  to  live  after  the  manner  of 
angels ;  then  shall  this  luke-warm  soul  love  in  a  degree  a-kin 
to  seraphim,  and  join  in  the  raptures  of  the  harpers  before 
the  throne.  Here,  in  his  sanctuary,  have  I  seen  some  of 
his  steps  of  majesty,  but  there  shall  I  behold  him  in  all  his 
glory,  and  my  soul  shall  have,  through  his  own  amazing  con- 
descension, such  refined  apprehensions,  such  a  clear  and 
lively  knowledge  of  him,  that  I  may  be  said  to  "see  him  face 
to  face,  and  to  know  as  I  am  known."  There  I  shall  walk 
in  white  in  the  presence  of  the  undivided  Trinity,  and  shall 
enjoy  communion  with  Father,  Son,  and  Holy  Ghost  for  ever. 
I  shall  admire  all  his  dazzling  glories,  adore  all  his  divine 
perfections,  and  be  possessed  of  pleasures  large  as  my  wish, 
pure  as  the  bliss  of  angels,  immortal  as  my  own  soul,  and 
liberal  as  the  bounty  of  the  glorious  Giver.  Again,  whate- 
ver glorious  things  and  sacred  bliss  I  am  possessed  of,  this 
adds  to  its  excellency,  that  it  is  eternal;  while  my  toils  shall 
all  dissolve  in  endless  rest,'  my  griefs  in  everlasting  joy,  and 
my  sorrows  in  eternal  songs. 


280  SOLITUDE  SWEETENED;  OR, 

Surely,  when  I  see  such  a  state  before  me,  I  am  astonished 
that  my  state  below,  whatever  it  be,  should  trouble  me,  more 
than  a  bad  day  or  dirty  way  should  incommode  a  king  going 
to  his  coronation ;  and  that  hapfpiness  of  which  I  am  an  ex- 
pectant as  much  transcends  his,  as  his  does  that  of  the  most 
wretched  gallay-slave.  Then,  at  that  day  when  the  world 
shall  say  of  me.  He  is  no  more,  I  shall  begin  to  be  what  will 
crown  my  highest  aim,  and  satisfy  my  whole  desires,  even  an 
abiding  inhabitant  in  the  world  above,  where  I  shall  enjoy 
God,  the  inconceivable  good,  in  an  inconceivable  manner, 
through  endless  ages.  Then,  a  few  moments,  and  in  this 
world  I  am  no  more;  and  again,  a  few  moments,  and,  if  my 
hope  deceive  me  not,  I  am  there  for  evermore. 


MEDITATION  CXLVII. 

A    GLANCE    AT    THE    GLORIES    OX    THE    OTHER    SIDE    CREATION. 

All  at  once  I  find  myself  in  an  unbounded  flood  of  bliss, 
a  spacious  sea  of  glory;  lost  in  wonder  amidst  ineffable 
divinities,  and  transported  with  the  raptures  of  seraphic 
harmony. 

The  first  and  reigning  glory  is,  that  Jehovah  keeps  his 
royal  court  in  person  here.  His  dwelling-place  is  enriched 
with  the  richest  profusion  of  his  love,  with  the  brightest  dis- 
plays of  his  goodness ;  and,  while  all  his  saints  rejoice  in  his 
excellent  glory,  what  ardour  glows  in  every  soul,  what  rap- 
ture swells  in  every  song!  O  the  adorable  displays  of  his 
perfections!  the  manifestations  of  his  goodness,  the  outlet- 
tings  of  his  love!  and  the  intercourse  that  is  between  him 
and  his  hidden  ones !  The  fulness  of  the  Father,  treasured 
up  in  the  Son,  dispensed  by  the  Spirit,  is  the  crown-charter 
of  the  kingdom  above,  where  the  royal  privilege  of  every 
inhabitant  carries  him  to  the  utmost  extent  of  communicable 
glory. 

What  buildings  are  these?  They  be  the  palaces  of  the 
great  King,  the  mansions  of  our  Immanuel,  of  which  there 
are  many  in  his  Father's  house;  and  they  are  ail  magnifi- 
cent, founded  in  grace,  and  furnished  with  glory:  "The 
beams  of  our  house  are  cedar,  and  the  rafters  are  fir."  Age 
shall  never  enter  here,  and  nothing  shall  decay: — "The 
King  is  held  in  the  galleries."  What  a  beautiful  city  is  the. 
New-Jerusalem,  the  mother  of  us  all !  of  which  the  Lord  God 


MISCELLANEOUS  MEDITATIONS.  281 

and  the  Lamb  are  the  light!  How  glorious  are  its  gates, 
where  pearls  of  essential  beauty  sparkle !  and  all  the  attributes 
of  God  blaze  divinely  bright! 

There  trophies  of  eternal  victory  lie  beneath  Imnianuel's 
feet.  He  is  our  elder  brother,  our  near  kinsman,  and  our 
husband.  This  is  the  relation  from  which  our  grandeur 
springs,  our  being  married  into  the  high  and  honourable  fa- 
mily of  heaven.  What  a  blessing  is  it  to  be  brethren  to  the 
Son  of  God,  and  hear  him  to  us  in  that  capacity  declare  his 
Father's  name!  O  the  assimilating  beams  of  glory  that  dart 
from  his  eyes,  and  shoot  likeness  with  the  ray!  We  see  him, 
and  are  like  him;  we  are  like  him,  and  love  him,  and  are 
eternally  happy!  No  wonder  that  the  world  was  such  a 
waste  and  howling  wilderness,  such  a  dry  and  thirsty  desert, 
such  a  land  of  heat  and  drought,  compared  to  the  heavenly 
Canaan,  where  the  rivers  of  pleasures  overflow  their  banks 
for  ever. 

Why  did  we  expect  joys  on  earth?  Our  mortal  frame 
could  not  have  borne  the  transports  of  eternal  day;  yea, 
here  it  is  all  we  can  to  bear  the  brightness  of  his  beams.  O 
love!  O  rapture!  O  ecstatic  joys!  O  everlasting  heaven! 
The  general  assembly,  now  met  on  the  holy  Mount  Zion, 
the  joy  of  the  whole  heaven,  is  an  assembly  of  gods,  all  sons 
of  the  Highest,  and  the  Lord  God  of  Gods,  the  Lord  God  of 
gods,  dwells  among  them!  O  ineffable  glory!  to  dwell  for 
ever  in  the  royal  pavilion  of  heaven,  in  most  intimate  commu- 
nion with  the  King  eternal,  immortal,  and  invisible! 

What  rapturous  notes  are  these  I  hear?  The  song  of 
Moses  and  the  Lamb.  My  soul  dissolves  in  praise,  my  spirit 
pours  out  in  sweet  hosannahs,  all  heaven  is  melody,  angels  ac- 
cent the  song.  O  the  charming  anthems  of  glory !  O  the  high 
strokes  of  the  harpers  round  the  throne!  The  song  of  the  re- 
deemed is  the  song  of  songs.  We  will  sing  to  thee  while  we 
live,  while  we  have  our  being  we  will  bless  thee.  Weeping  en- 
dured for  a  little,  through  the  short  night  of  time,  but  joy  is  come 
in  the  morning  of  the  resurrection;  and  we  have  a  song  in  this 
solemn  assembly,  and  gladness,  being  come  into  the  house  of 
the  Lord.  Our  happiness  shall  utter  hallelujahs,  our  glory  sing 
thy  praise,  and  never  be  silent.  Sing  ye  inhabitants  of  eter- 
nity, shout  from  the  mountains  of  myrrh,  and  hills  of  frank- 
incense, where  ye  rest,  and  are  refreshed  for  ever.  And 
shall  these  ravishing  hosannahs  never  end,  these  songs  of 
love  never  cease?  O  life  of  angels!  O  warbles  of  eternal 
noon!  for  we  rest  not  day  nor  night  to  sing  all  thy  glory 
2a2 


282  SOLITUDE  SWEETENED;  OR, 

Say,  was  I  ever  sad?  What  although?  since  now  my 
sackcloth  is  loosed,  and  I  am  girt  with  gladness.  Here,  to  the 
glory  of  the  bounteous  Giver,  we  have  all  things  common. 
This  God,  this  glory,  this  up-making  all,  my  fellow-saints, 
without  my  loss,  is  yours,  and,  without  any  prejudice,  to  you, 
is  also  wholly  mine.  Here  we  drink  at  life's  immortalising 
stream,  and  with  eternal  joy  draw  water  out  of  the  wells  of 
salvation.  From  the  rivers  of  thy  pleasures,  O  God !  thou 
wilt  make  us  largely  drink:  "Eat  O  friends!  drink,  yea, 
drink  abundantly,  O  beloved!  for  in  my  presence  there  is 
fulness  of  joy,  and  at  my  right-hand  are  pleasures  for 
evermore." 

O  thou  that  art  as  my  brother,  I  have  found  thee;  not 
within  thy  promise,  not  in  the  ordinances,  as  in  the  days  of 
my  flesh,  but  without,  in  the  most  ample  displays  of  thy  eter- 
nal love,  in  the  open  fields  of  glory,  and  shall  kiss  thee  and 
not  be  despised.  I  have  found  thee,  and  shall  hold  thee,  and 
not  let  thee  go  through  eternity. 

Here  we  receive  out  of  his  fulness,  and  grace  for  grace 
and  glory  for  glory.  Our  possession  is  worthy  of  our  liberal 
Giver.  We  have  a  kingdom  which  cannot  be  moved,  an  in 
heritance  undefiled,  and  that  fadeth  not  away;  a  city  that 
hath  foundations,  whose  builder  and  maker  is  God.  We  have 
garments  of  glory,  a  crown  of  righteousness,  a  crown  of  life ; 
the  tree  of  life  to  feed  upon,  the  fountain  of  life  to  drink  of,  and 
the  garden  of  God  to  walk  in.  We  have  life  above  the  reach  of 
death,  health  secured  from  sickness,  and  pleasure  without  pain. 
Our  bodies  are  immortal,  our  souls  immaculate,  our  senses 
sanctified,  our  conceptions  spiritualised,  our  faculties  enlarged, 
and  our  whole  soul  replenished  with  divinity.  Our  past  bliss 
is  present  with  us  in  the  sweet  remembrance,  our  present  bliss 
entrances  in  the  enjoyment,  and  our  future  bliss  is  present  with 
us  in  the  full  assurance  of  our  eternal  felicity.  Thus  we  are  for 
ever  blessed  to  the  highest  degree.  We  are  above  all  fear, 
beyond  anxiety  and  doubt,  and  fixed  above  all  change.  Oar 
service  is  sincere,  our  adorations  ardent,  our  knowledge  pro- 
found and  satisfying.  Rapture  rushes  in  at  every  part;  our 
eyes  are  ravished  with  seeing  the  King  in  his  beauty,  our 
ears  with  hearing  the  songs  of  the  inner  temple,  our  nose 
with  the  fragrance  of  the  Rose  of  Sharon,  the  plant  of  re- 
nown; our  feet  with  standing  in  his  holy  place;  our  hands 
with  handling  of  the  word  of  life ;  and  our  mouth  with  the 
wine  of  our  Beloved,  that  goeth  down  sweetly,  causing  our 
souls  to  shout  aloud,  and  the  lips  of  us  who  were  once  silent 


MISCELLANEOUS  MEDITATIONS.  283 

in  death,  asleep  in  the  grave,  to  sing,  and  never  cease.  Our 
fruition  of  his  fulness,  our  vision  of  his  perfections  and  glory, 
our  interest  in  his  offices  and  relations,  our  union  to  the  in- 
carnate Word,  our  communion  with  all  the  persons  of  the 
glorious  Godhead,  and  our  participation  with  the  divine  na-r 
ture,  constitute  our  most  exalted  bliss,  and  are  the  heaven  of 
heavens. 

These  are  the  years  of  the  right-hand  of  the  Most  High. 
Here  He,  of  whom  Solomon  in  all  his  majesty  was  once  a 
languid  type,  is  crowned  with  all  the  brightness  of  his  Media- 
torial glory;  and  this  is  the  day  of  eternal  espousals,  the  day 
of  the  gladness  of  his  heart.  The  Father  and  the  Bride- 
groom  are  come,  and  the  Spirit  and  the  Bride  are  come,  and 
let  every  one  that  heareth  come  to  the  marriage-supper  of  the 
Lamb,  for  all  things  are  now  ready.  The  banquet  is  prepared, 
and  the  guests  are  bid;  the  table  is  furnished,  and  the  compa- 
ny set  down;  and  blessed  are  they  that  eat  the  bread  of  life  in 
the  kingdom  of  God.  O  the  sweetness  -of  the  Lamb  of  God  I 
O  the  honied  excellency  of  the  true  manna,  tliat  came  down 
to  earth  to  feed  us  there,  and  is  taken  up  to  heaven  to  feast  us 
here.  O  the  table  discourse  of  glory!  O  the  melting  lan- 
guage of  mutual  love !  we  never  knew  what  communion  was 
till  here.  The  jjanquet  shall  never  be  ended,  the  table  never 
drawn,  the  guests  shall  never  scatter,  they  shall  go  no  more 
out,  and  come  no  more  in. 

The  Father  hath  loved  the  Son,  and  given  all  things  into 
his  hand;  the  Son  hath  loved  us,  and  given  us  all  things  richly 
to  enjoy.  The  Father  hath  loved  us  as  his  own  Son!  Love 
is  love  here  indeed !  O  the  sacred  familiarity  that  is  in  love ! 
O  the  kindness  of  Immanuel's  heart !  Father,  I  will  that  those 
v/hom  thou  hast  brought  hither,  see  all  my  glory  which  thou 
hast  given  me,  for  they  love  me,  and  delight  in  my  glory. 
Lord,  thou  that  knowest  all  things,  knowest  that  we  love  thee, 
and  that  our  happiness  is  in  beholding  thy  glory.  O  what 
torrents  of  eternal  love  teem  from  the  throne  into  our  souls ! 
Now,  we  know  that  God  is  love,  and  in  his  love  he  rest 
towards  us.  And  dost  thou  delight  in  the  work  of  thine  hands? 
Art  thou  charmed  with  the  love  of  thy  creatures?  "Turn 
away  your  eyes,  for  they  have  overcome  me !"  Nay,  Lord, 
we  have  fixed  our  eyes  on  thee,  O  thou  that  art  fairer  than 
the  sons  of  men,  than  the  angels  of  God;  and  there  they 
shall  be  fixed,  and  feast  for  ever.  Our  eyes  shall  dwell  on 
thee,  and  our  hearts  fly  out  at  our  eyes. 


284  SOLITUDE  SWEETENED;  OR, 

Glory  is  a  native  of  the  better  country.  Glory  has  h^r 
habitation  in  our  native  land.  Darkness  is  debarred  the  ^e 
gions  of  eternal  day,  and  sorrow  banished  the  realms  of  bliss. 
Our  winter  is  over  and  gone,  our  spring  is  in  perpetual  ver- 
dure, our  summer  in  eternal  bloom;  our  Sun  is  in  his  height, 
our  day  is  at  its  noon,  and  there  is  no  night  here.  Our  love 
is  in  the  flame,  and  our  well-beloved  is  ours,  and  we  are  his; 
he  feedeth  among  the  lilies.  The  day  is  broke,  and  the  sha- 
dows blown  away,  and  we  walk  with  him  in  white;  yea,  we 
are  changed  from  glory  to  glory  by  the  Spirit  of  the  Lord  that 
dwells  in  us,  and  are  called  up  into  the  mount  of  communion, 
from  which  we  never  shall  come  down;  and  here  we  talk  and 
speak  face  to  face  with  him,  as  a  man  speaketh  unto  his  friend ; 
and  our  hearts  burn  within  us,  while  he  talks  with  us,  aiid  opens 
to  us  the  mystery  of  redemption,  the  wonders  of  his  love. 

Here  we  search  with  serenity,  satisfaction,  and  joy,  into  the 
secrets  of  eternity,  into  all  the  deep  things  of  God. — The  non- 
plussing contingencies  of  our  transitory  life  shine  now  with 
harmony,  wisdom,  and  goodness  through  the  whole;  and 
though  we  were  stumbled  at  our  own  afflictions  yet  now  we 
adore  his  conduct,  and  confess,  that  we  could  not  wisely  in- 
quire concerning  the  matter  below.  Now  religion  triumphs, 
piety  is  vested  in  her  honorary  robes,  and  all  those  that  stood 
boldly  up  for  the  honour  of  the  King,  when  trampled  upon  by 
his  demented  enemies,  ride  on  white  horses  in  his  glorious 
train,  clothed  in  the  garments  of  salvation  with  a  fair  crown 
upon  their  head,  and  the  royal  proclamation  made  from  the 
throne,  Thus  shall  it  be  done  through  eternity  to  the  men 
whom  the  Kinsf  delicrhteth  to  honour. 

Blessed  are  the  men  whom  thou  hast  thus  chosen,  and  made 
approach  unto  thee.  Surely  we  are  abundantly  satisfied  with 
tliy  goodness,  which  thou  preparedst  for  us  when  we  were 
poor,  with  the  divine  bounty  of  thy  temple.  Thou  hast 
crowned  the  year  of  thy  grace,  with  thine  eternity  of  glory. 
The  hills  of  glory  rejoice  on  every  side,  and  the  heavens 
shout  and  sing  to  thee,  for  thou  hast  made  them  glad.  Though 
our  enemies  rode  over  our  heads  in  the  days  of  trouble  and 
turmoil,  yet  we  had  power  over  them  in  the  dawn  of  glory,  in 
the  morning  of  the  resurrection.  Though  we  did  pass  through 
the  fires  of  persecution,  through  the  waters  of  adversity,  yea 
through  the  rapid  stream  of  dissolution  at  last,  yet  thou  hast 
brought  us  to  a  wealthy  land,  so  that  we  have  a  goodly  heri- 
tage ;  and  the  lines  are  fallen  to  us  in  pleasant  places,  being 


MISCELLANEOUS  MEDITATIONS.  285 

led  to  the  goodly  mount  which  thy  right-hand  had  purchased 
for  us,  O  Immanuel! 

Here  will  I  pay  my  vows  through  all  eternity,  which  I  spake 
in  the  day  of  my  trouble,  in  the  land  of  my  pilgrimage.  O 
love!  never  to  be  forgot,  which  has  brought  me  safely  throuo-h 
so  many  winding  labyrinths,  and  crooked  paths,  in  sight  of  so 
many  enemies,  in  spite  of  a  tempting  devil,  in  spite  of  the  ac- 
cusations of  my  sins,  the  rebellion  of  my  lusts,  the  carnality 
of  my  affections,  and  the  weakness  of  all  my  graces,  to  stand 
at  last  for  ages  on  an  even  place,  and  bless  God  in  the  con- 
gregation of  sinless  adorers ! 

Here  our  vision  is  full  and  assimilating,  our  fruition  satisfy- 
ing and  solacing,  and  our  communion  free  and  uninterrupted. 
O  how  rapturous  to  begin  converse  with  the  God  of  glory  for 
eternity!  We  have  found  him  in  Bethel,  in  his  own  house, 
in  his  own  heaven,  and  here  we  speak  with  him.  Yea,  we 
weep  for  joy,  and  pour  out  acclamations  of  ecstacy,  since  he 
will  never  go  away.  We  have  power  over  the  uncreated  An- 
gel, and,  in  the  struggles  of  seraphic  love,  we  wrestle  and 
prevail  with  him,  that  he  shall  never,  never,  never  leave  us. 
O  the  pleasure  that  is  in  his  presence!  O  the  exuberant  rivers 
of  joy  that  flow  at  his  right  hand!  How  much  better  is  his 
love  than  life,  and  the  light  of  his  countenance  than  the  pos- 
session often  thousand  creations! 

Honour  only  dwells  here.  O  deluded  mortals!  to  strive  so 
for  empty  names,  and  transitory  epithets  below!  For  honour 
and  majesty  are  before  him,  strength  and  beauty  are  in  his 
sanctuary.  Where  are  all  these  shining  sons  of  honour  now, 
all  the  men  of  fame  ?  Ah !  they  are  rapt  up  in  midnight  dark- 
ness, while  the  righteous  shine  as  the  sun  in  the  kingdom  of 
their  Father.  With  what  envious  eye,  and  angry  heart,  did 
our  haters,  who  accounted  us  the  refuse  and  offscouring  of  all 
things,  see  us,  in  our  princely  robes,  and  royal  apparel,  mount 
our  thrones  by  divine  command,  to  judge  impenitent  men,  and 
apostate  angels  ?  How  could  we  ever  complain  of  being  hated 
of  all  men  for  thy  sake  ?  Why  did  we  ever  think  much  of  the 
most  cruel  mockings,  of  the  calumniating  lip,  or  slandering 
tongue  ?  Even  then  we  were  more  than  recompensed  by  the 
testimony  of  a  good  conscience,  and  tokens  of  peace  from  the 
eternal  throne — But  O !  what  a  reward  is  this,  that  the  ridi- 
cule of  a  few  days  should  be  repaid  with  ineffable  renown  in 
the  sight  of  all  the  angels  of  God,  through  all  the  days  of 
eternity!  This  is  the  true  and  triumphant  state  of  glory.  O! 
what  is  it  to  reign  on  high  with  the  King  of  kings !  to  sit  down 


286  SOLITUDE  SWEETENED;  &c. 

with  him  on  his  throne  for  all  ages,  and  never  be  degraded 
from  that  divine  dignity ! 

O  eternity !  once  the  comfort  of  our  longing  expectations, 
now  the  transport  of  our  enlarged  souls!  For  we  are  ever 
with  the  Lord,  seeing  his  unclouded  face,  wearing  his  divine 
name,  drinking  at  the  streams  of  his  pleasures,  eating  of  his 
hidden  manna,  sitting  beneath  the  Tree  of  life,  l3asking  under 
the  beams  of  the  Sun  of  righteousness,  singing  hallelajahs  to 
him  that  loved  us,  that  washed  us  in  his  blood,  and  brought  us 
hither,  sharing  in  his  dominions,  and  dividing  the  spoil,  for  the 
lame  share  the  prey  with  the  almighty  Conqueror.  Here  we 
dwell  in  God,  and  he  in  us;  we  know  his  love,  are  trans- 
formed into  his  glorious  likeness,  and  made  partakers  of  his 
divine  nature.  O  state  of  complete  happiness,  and  consum- 
mate bliss,  only  to  be  apprehended  in  the  possession,  known 
in  the  enjoyment,  and  understood  in  its  eternal  duration  1  Now 
the  day  has  broken,  the  shadows  fled  away,  and  all  is  eternal 
noon;  Not  a  desire  I  had,  but,  larger  than  its  dimensions,  is 
fulfilled;  not  a  request,  but  more  than  it  contained, is  granted; 
and  all  my  soul  is  satisfied  and  replenished  with  the  divine 
plenitude  of  thy  superabundant  goodness. 

Come,  my  Beloved,  let  us  hold  the  most  intimate  commu- 
nion; here  will  I  give  thee  my  loves.  Blessed  I!  What  glo- 
rious blaze !  what  wonders  rise !  what  ardours  glow  within ! 
all  is  light  and  glory,  all  joy  and  exultation!  all  is  transport 
and  praise,  all  astonishment  and  wonder!  all  is  vision  and 
likeness,  all  fruition  and  satisfaction !  all  is  God,  God  and  the 
Lamb  are  all  in  all,  to  all  the  heavenly  nations,  through  ages 
all.     Amen. 


NOTE. 

The  reader  will  perceive  that  the  author  does  not  defend  the  lawfulness 
of  lotteries,  he  only  gives  some  good  advice  to  those  who  are  disposed  to  ven- 
ture in  them.  Since  his  day,  however,  the  evils  of  this  species  of  gambling 
have  been  thoroughly  exposed,  so  that  no  christian,  nor  enlightened  friend 
of  good  morals  now  doubts  but  that  lotteries  are  radically  wrongs  and  that 
their  influence  on  community  is  altogether  and  awfully  depraving.  Time 
was,  also,  when  good  men  drank,  as  it  was  called,  temperately,  and  were 
concerned  in  the  slave  trade ;  but  the  influence  of  these  things,  as  well  as  of 
lotteries,  are  now  seen ;  and  total  abstinence  from  them,  at  this  day,  is  uni 
versally  felt  to  be  a  duty. 

WESTERN  PUBLISHERS. 

THE  END. 


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